XI choice sermons preached upon severall occasions. With a catechisme expounding the grounds and principles of Christian religion. By William Gay B.D. rector of Buckland.
WILLIAM GAY, Rector of Buckland, his Sermon Preached the first Sabbath day next after his setling entrance there, May 19. 1633. Text. JOSH. 1.2. Moses myservant is dead, now therefore arise.
WILLIAM GAY, Rector of Buckland, his Sermon Preached the First Sabbath day next After his settling Entrance there, May 19. 1633. Text. JOSH. 1.2. Moses myservant is dead, now Therefore arise.
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and still exercised in preserving, ordering, and disposing the same even from the Stars unto the Sparrows, from the greatest to the smallest creatures: From the Stars;
and still exercised in preserving, ordering, and disposing the same even from the Stars unto the Sparrows, from the greatest to the Smallest creatures: From the Stars;
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for with God there is not magis & minus, his infinitenesse admitteth no degrees of comparison) how much more, I say, is his providence exercised concerning that World of Worlds (his Church) wherein every Member is a little World renewed,
for with God there is not magis & minus, his infiniteness admitteth no Degrees of comparison) how much more, I say, is his providence exercised Concerning that World of World's (his Church) wherein every Member is a little World renewed,
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or made new? And how much (most of all) towards those who are the Stars of that World, I mean the Ministers who are ordained to shine not onely in glory hereafter ( They that turn many unto righteousness, shall shine as the Stars for ever and ever.
or made new? And how much (most of all) towards those who Are the Stars of that World, I mean the Ministers who Are ordained to shine not only in glory hereafter (They that turn many unto righteousness, shall shine as the Stars for ever and ever.
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The seven Stars are the Angels of the seven Churches, Rev. 1.20. This that I have said is plainly exprest in this Text now read, wherein is shewed Gods great care and love towards his Church in fitting them with Ministers ( Moses and Joshua ) to guide and lead them. I call them Ministers;
The seven Stars Are the Angels of the seven Churches, Rev. 1.20. This that I have said is plainly expressed in this Text now read, wherein is showed God's great care and love towards his Church in fitting them with Ministers (Moses and joshua) to guide and led them. I call them Ministers;
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for though they were not properly Priests in Sacrificing, yet they were Ministers in teaching; they were Ministerial Magistrates, Teachers as well as Governours.
for though they were not properly Priests in Sacrificing, yet they were Ministers in teaching; they were Ministerial Magistrates, Teachers as well as Governors.
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Gods providence towards them (and theirs in them) appeareth in two parts of the Text, viz. In his approbation of th' one deceased ( Moses my servant is dead ) and in the ordination of th' other to succeed ( Now therefore arise Joshua. )
God's providence towards them (and theirs in them) appears in two parts of the Text, viz. In his approbation of the one deceased (Moses my servant is dead) and in the ordination of the other to succeed (Now Therefore arise joshua.)
1. He is watchful over men, even generally over all; for he can neither slumber nor sleep, Psal. 121.4. It was a mockage of the false God, It may be hee sleepeth, 1 King. 18.27. But the eyes of the Lord in every place behold the evill and the good, Prov. 15.3.
1. He is watchful over men, even generally over all; for he can neither slumber nor sleep, Psalm 121.4. It was a mockage of the false God, It may be he Sleepeth, 1 King. 18.27. But the eyes of the Lord in every place behold the evil and the good, Curae 15.3.
for loe there is not a word in my tongue, but thou, O Lord, knowest it altogether, Psal. 139.3, 4. This teacheth us to beware of hiding both before hand, and after hand.
for lo there is not a word in my tongue, but thou, Oh Lord, Knowest it altogether, Psalm 139.3, 4. This Teaches us to beware of hiding both before hand, and After hand.
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the darkness and light (to thee) are both alike, Psal. 139.11. He that planteth the ear, shall not he hear? or he that made the eye, shall not he see? Yes, all things are naked and open to his eyes, Heb. 4.13. Walk with God then as in his presence, since out of his presence thou canst not goe.
the darkness and Light (to thee) Are both alike, Psalm 139.11. He that plants the ear, shall not he hear? or he that made the eye, shall not he see? Yes, all things Are naked and open to his eyes, Hebrew 4.13. Walk with God then as in his presence, since out of his presence thou Canst not go.
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For hast thou been shameless and fearless in doing, and wilt thou be ashamed and afraid to confesse what thou hast done? Doest thou not see it is one wrong to God to transgress his will,
For haste thou been shameless and fearless in doing, and wilt thou be ashamed and afraid to confess what thou hast done? Dost thou not see it is one wrong to God to transgress his will,
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For he that hideth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy, Prov. 28.13. 2. But God is especially watchfull over speciall men, generally his Elect;
For he that Hideth his since shall not prosper, but who so Confesses and Forsaketh them shall have mercy, Curae 28.13. 2. But God is especially watchful over special men, generally his Elect;
Solomon having a great government had a great gift of wisdom, 1 King. 3. I say must have his lips touched with an hot coal from the Altar, Is. 6.6. Moses hath a word of warrant;
Solomon having a great government had a great gift of Wisdom, 1 King. 3. I say must have his lips touched with an hight coal from the Altar, Is. 6.6. Moses hath a word of warrant;
I will give you a mouth and wisdome, where against all your adversaries shall not be able to speake, or to resist, Luke 21.15. My use of this shall be to my self:
I will give you a Mouth and Wisdom, where against all your Adversaries shall not be able to speak, or to resist, Lycia 21.15. My use of this shall be to my self:
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Touch not mine Annointed, and doe my Prophets no harm, Ps. 105.15. The Disciples are warranted, there shall not one hair of your head perish, Luk. 21.18.
Touch not mine Anointed, and do my prophets no harm, Ps. 105.15. The Disciples Are warranted, there shall not one hair of your head perish, Luk. 21.18.
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Beware then of opposing Gods Ordinance, and offer no despite nor despising to the Magistrate, or to the Minister, think not to prevail by stubborness;
Beware then of opposing God's Ordinance, and offer no despite nor despising to the Magistrate, or to the Minister, think not to prevail by Stubbornness;
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for ye shall therein but imagine a vain thing, Ps. 2.1. Why doe the heathen rage, and the people imagine a vaine thing? Yea ve shall be found but fighters against God, Act. 5.39. He that resisteth the power resisteth the Ordinance of God, and they that resist shall receive to themselves damnation, Rom. 13.2. 3. In Offence:
for you shall therein but imagine a vain thing, Ps. 2.1. Why do the heathen rage, and the people imagine a vain thing? Yea we shall be found but fighters against God, Act. 5.39. He that Resisteth the power Resisteth the Ordinance of God, and they that resist shall receive to themselves damnation, Rom. 13.2. 3. In Offence:
their blemishes as well as their touches are his great offence; see it in his reckoning with David, 2 Sam. 12.7. and with his people, Mic. 6.3. Beware then of playing the wanton with God, turn not his grace into wantonness, let not his favour imbolden thee to sin;
their blemishes as well as their touches Are his great offence; see it in his reckoning with David, 2 Sam. 12.7. and with his people, Mic. 6.3. Beware then of playing the wanton with God, turn not his grace into wantonness, let not his favour embolden thee to since;
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For though the Lord is generally gracious, and mercifull, loving unto every man, nigh unto all men that call upon him, Ps. 145. Yet some mens calling upon him is of speciall acceptance with him;
For though the Lord is generally gracious, and merciful, loving unto every man, High unto all men that call upon him, Ps. 145. Yet Some men's calling upon him is of special acceptance with him;
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Yea God hath ordained, and set an order and function of men to be petitioners for others (even the Ministry) with promise of speciall acceptance, Jam. 5.14.15. And while Moses held up his bands Israel prevailed, but when he let down his hands Amaleck prevailed, Exod. 17.11. Learn therefore to love them whom God so accepteth:
Yea God hath ordained, and Set an order and function of men to be petitioners for Others (even the Ministry) with promise of special acceptance, Jam. 5.14.15. And while Moses held up his bans Israel prevailed, but when he let down his hands Amalek prevailed, Exod 17.11. Learn Therefore to love them whom God so Accepteth:
for much is the benefit that secretly you may receive thereby; God blessed Laban for Jacobs sake, Gen. 30.27. and Potiphar for Josephs sake, Gen. 40.5. yea he gave Saint Paul the lives of all his fellow passengers in that desperate danger of shipwrack, Act. 27.24.
for much is the benefit that secretly you may receive thereby; God blessed Laban for Jacobs sake, Gen. 30.27. and Potiphar for Josephs sake, Gen. 40.5. yea he gave Saint Paul the lives of all his fellow passengers in that desperate danger of shipwreck, Act. 27.24.
And if ten righteous could have been found in Sodome, all the multitude of miscreants, even all the whole citty should have been spared for their sakes, Gen. 18.32.
And if ten righteous could have been found in Sodom, all the multitude of miscreants, even all the Whole City should have been spared for their sakes, Gen. 18.32.
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and walked humbly before the Lord? Mal. 3.14. But be ye stedfast and unmoveable, alwaies rich in the work of the Lord, for as much as yee know that your labour is not in vain in the Lord, 1 Cor. 15.58.
and walked humbly before the Lord? Malachi 3.14. But be you steadfast and Unmovable, always rich in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord, 1 Cor. 15.58.
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He made himself of no reputation, but took upon him the form of a servant, Phil. 2.7. From thence forth that was fulfilled to us, Thou art no more a servant but a son.
He made himself of no reputation, but took upon him the from of a servant, Philip 2.7. From thence forth that was fulfilled to us, Thou art no more a servant but a son.
Now if thou be a son, thou art also the heir of God through Jesus Christ, Gal. 4.7. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with with the yoke of bondage, Gal. 5.1. The yoke of bondage of the Ceremonial and of the Moral Law.
Now if thou be a son, thou art also the heir of God through jesus christ, Gal. 4.7. Stand fast Therefore in the liberty wherewith christ hath made us free, and be not entangled again with with the yoke of bondage, Gal. 5.1. The yoke of bondage of the Ceremonial and of the Moral Law.
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namely by dispairing, yeelding to the force, and sinking under the burthen of the curse of it, taking no hold on that Anchor of hope which we have in Christ, Heb. 6.19.
namely by despairing, yielding to the force, and sinking under the burden of the curse of it, taking no hold on that Anchor of hope which we have in christ, Hebrew 6.19.
For Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 3.13. In all these respects therefore stand fast in the libertie wherewith Christ hath made us free:
For christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 3.13. In all these respects Therefore stand fast in the liberty wherewith christ hath made us free:
so that still we must doe all that ever we can, but when all is done, we must say, we are unprofitable servants, we have done that which was our duty to doe, Luk. 17.10. As free, and yet not as having your liberty for a cloak of malitiovsness, but as the servants of God, 1 Pet. 2.16.
so that still we must do all that ever we can, but when all is done, we must say, we Are unprofitable Servants, we have done that which was our duty to do, Luk. 17.10. As free, and yet not as having your liberty for a cloak of malitiovsness, but as the Servants of God, 1 Pet. 2.16.
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Of his death also he takes and gives notice, Moses my servant is dead, shewing that even Gods servants also must dye, from that none can be priviledged:
Of his death also he Takes and gives notice, Moses my servant is dead, showing that even God's Servants also must die, from that none can be privileged:
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Yea though Christ hath taken away his Fathers wrath in the curse of death, yet he hath not taken away his Fathers word concerning the course of death:
Yea though christ hath taken away his Father's wrath in the curse of death, yet he hath not taken away his Father's word Concerning the course of death:
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he hath turned the curse of death into a blessing, because he is merciful: He will not alwaies be chiding, neither keepeth he his anger for ever; Psal. 103.9. but he hath not stopped the course of death to stay it from proceeding, because he is just and true:
he hath turned the curse of death into a blessing, Because he is merciful: He will not always be chiding, neither Keepeth he his anger for ever; Psalm 103.9. but he hath not stopped the course of death to stay it from proceeding, Because he is just and true:
yea provide and prepare for death as unavoydable: thy poornesse cannot hide thee, thy greatnesse cannot protect thee, thy holinesse cannot priviledge thee:
yea provide and prepare for death as unavoidable: thy poorness cannot hide thee, thy greatness cannot Pact thee, thy holiness cannot privilege thee:
Lazarus was carried by the Angels into Abrahams bosom, as Christ testifieth Luk. 16.22. and Moses his dead body was protected and defended against the Devill by an Angel,
Lazarus was carried by the Angels into Abrahams bosom, as christ Testifieth Luk. 16.22. and Moses his dead body was protected and defended against the devil by an Angel,
Blessed are they that die in the Lord, they rest from their labours, Rev. 14.13. by whatsoever casualty or cruelty therefore thine own, or thy friends death cometh, grieve not, lament not, despaire not, feare not;
Blessed Are they that die in the Lord, they rest from their labours, Rev. 14.13. by whatsoever casualty or cruelty Therefore thine own, or thy Friends death comes, grieve not, lament not, despair not, Fear not;
but every faithfull one in every kind of death may comfortably yeeld himself unto God as unto a faithfull Creator, 1 Pet. 4.19. with Davids assurance of safety, Psal. 4.8. I will lay me down in peace, and take my rest, for thou Lord only makest me dwell in safety.
but every faithful one in every kind of death may comfortably yield himself unto God as unto a faithful Creator, 1 Pet. 4.19. with Davids assurance of safety, Psalm 4.8. I will lay me down in peace, and take my rest, for thou Lord only Makest me dwell in safety.
Moses was afraid to undertake his charge, yea even contended with God by urging his disability, Exod. 4. Jeremiah crieth out, Behold I cannot speak, for I am but a child, Jer. 1.6.
Moses was afraid to undertake his charge, yea even contended with God by urging his disability, Exod 4. Jeremiah cries out, Behold I cannot speak, for I am but a child, Jer. 1.6.
And of the Priesthood it is said, No man taketh this honour to himself, but he that is called of God as was Aaron, Heb. 5.4. Yea who is sufficient for these things? 2 Cor. 2.16. Woe be then to the corruption of our times in rising to places:
And of the Priesthood it is said, No man Takes this honour to himself, but he that is called of God as was Aaron, Hebrew 5.4. Yea who is sufficient for these things? 2 Cor. 2.16. Woe be then to the corruption of our times in rising to places:
But let unlookt for Guests beware of that unlookt for question, Friend, how camest thou in hither? Mat. 22.12. Doe they rise without bidding? No, but it is in a contrary kinde to that which should bee;
But let unlooked for Guests beware of that unlooked for question, Friend, how camest thou in hither? Mathew 22.12. Do they rise without bidding? No, but it is in a contrary kind to that which should be;
for instead of Gods bidding them by the motions, and bidding for them by the gifts of his spirit, they bid for themselves by gifts and summes as the place is worth in a wordly eye:
for instead of God's bidding them by the motions, and bidding for them by the Gifts of his Spirit, they bid for themselves by Gifts and sums as the place is worth in a wordly eye:
they that offer that, are in the gall of bitternesse, and in the bond of iniquity, Act. 8.23. They may boldly say to their people, Dearly beloved brethren; for their charge cost them dear;
they that offer that, Are in the Gall of bitterness, and in the bound of iniquity, Act. 8.23. They may boldly say to their people, Dearly Beloved brothers; for their charge cost them dear;
Hereto agreeth that speech of lifting up, He lifteth up the beggar from the dunghill to set him among Princes; 1 Sam. 2.8. Thou art the lifter up of my head, Psal. 3.3. and this is confirmed by that 1 Pet. 2.17. Honour the King; and by the Commandement, Honour thy Father and Mother.
Hereto agreeth that speech of lifting up, He lifts up the beggar from the dunghill to Set him among Princes; 1 Sam. 2.8. Thou art the lifter up of my head, Psalm 3.3. and this is confirmed by that 1 Pet. 2.17. Honour the King; and by the Commandment, Honour thy Father and Mother.
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For wee must give every man his due, custome to whom custome, fear to whom fear, honour to whom ye owe honour, Rom. 13.7. For God is not the author of confusion, 1 Cor. 14.33.
For we must give every man his endue, custom to whom custom, Fear to whom Fear, honour to whom you owe honour, Rom. 13.7. For God is not the author of confusion, 1 Cor. 14.33.
But he will have every man known and acknowledged in his degree to the fulfilling whereof he requireth a kinde of strife and contention who shall doe most:
But he will have every man known and acknowledged in his degree to the fulfilling whereof he requires a kind of strife and contention who shall do most:
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he must arise and goe over Jordan. It was labour in leading, more in ruling, most in fighting, It is said of Christ, Is. 9.6. The government is upon his shoulders: and Exod. 28.12. Aaron likewise must bear the names of the twelve Tribes upon his two shoulders.
he must arise and go over Jordan. It was labour in leading, more in ruling, most in fighting, It is said of christ, Is. 9.6. The government is upon his shoulders: and Exod 28.12. Aaron likewise must bear the names of the twelve Tribes upon his two shoulders.
But woe to his Successor, for as much as his Worth was so great, and his Memory is so good, that there is little hope left to another to match so much desert,
But woe to his Successor, for as much as his Worth was so great, and his Memory is so good, that there is little hope left to Another to match so much desert,
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For though I arrogate not to my selfe the name and worth of Joshua, yet now I must professe my selfe to be your Joshua, your Leader into the heavenly Canaan, your Guide and Captaine in your spiritual Warfare.
For though I arrogate not to my self the name and worth of joshua, yet now I must profess my self to be your joshua, your Leader into the heavenly Canaan, your Guide and Captain in your spiritual Warfare.
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I professe like calling, though not by an audible voice from heaven (which now we must not expect, Miracles being ceased) yet by a fair and free calling as ever was any:
I profess like calling, though not by an audible voice from heaven (which now we must not expect, Miracles being ceased) yet by a fair and free calling as ever was any:
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And if offers, gifts, services, friendship, kindred, could have prevailed, I could not have sped: So that you must take mee as at the Lords sending what ever I am,
And if offers, Gifts, services, friendship, kindred, could have prevailed, I could not have sped: So that you must take me as At the lords sending what ever I am,
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Ask therefore, and you shall receive, that your joy may be full, Joh. 16.24. Which the Lord grant, &c. Finis. Maii 19. 1633. Trino-uni gloria. Per me Gulielmum Gaium.
Ask Therefore, and you shall receive, that your joy may be full, John 16.24. Which the Lord grant, etc. Finis. Maii 19. 1633. Trino-uni gloria. Per me William Gaium.
very like in some respects, and yet also in some other respects very unlike to that Tragical story of the death of Absalom, recorded 2 Sam. 18. 1 In some respects it is like it:
very like in Some respects, and yet also in Some other respects very unlike to that Tragical story of the death of Absalom, recorded 2 Sam. 18. 1 In Some respects it is like it:
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2. Absalom was the beloved son of his Father, else he would never have made so great lamentation for him as he did, crying, O my son Absalom, my son, my son Absalom:
2. Absalom was the Beloved son of his Father, Else he would never have made so great lamentation for him as he did, crying, Oh my son Absalom, my son, my son Absalom:
and Christ was the beloved sonne of his Father, else he would never have given so great commendation of him as he did, saying, This is my beloved son in whom I am well pleased.
and christ was the Beloved son of his Father, Else he would never have given so great commendation of him as he did, saying, This is my Beloved son in whom I am well pleased.
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and when Christ was slain, his Father withdrew himself from the murthering Jews, and to this day they have his wrathfull indignation according to their own imprecation, His blood be upon us and upon our children.
and when christ was slave, his Father withdrew himself from the murdering jews, and to this day they have his wrathful Indignation according to their own imprecation, His blood be upon us and upon our children.
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but Christs story was more, and worse then tragicall; for his birth, his life, his death, began, continued, ended with no mirth at all, but with continuall mournfull misery.
but Christ story was more, and Worse then tragical; for his birth, his life, his death, began, continued, ended with no mirth At all, but with continual mournful misery.
Parvulus a Child, that noteth his humanity: Filius a Sonne, that noteth his Deity: Parvulus a Child, even man of the substance of his Mother born in the World:
Parvulus a Child, that notes his humanity: Filius a Son, that notes his Deity: Parvulus a Child, even man of the substance of his Mother born in the World:
When he bringeth in his first begotten Son into the world, he saith, and let all the Angels of God worship him, Heb. 1.6. That hee was man there is proof:
When he brings in his First begotten Son into the world, he Says, and let all the Angels of God worship him, Hebrew 1.6. That he was man there is proof:
That he was God, there is proof; St. Peter saith, They killed the Prince of life, Act. 3.15. and St. Paul saith, they crucified the Lord of glory, 1 Cor. 2.8.
That he was God, there is proof; Saint Peter Says, They killed the Prince of life, Act. 3.15. and Saint Paul Says, they Crucified the Lord of glory, 1 Cor. 2.8.
For the sin of man was infinite (I mean infinitely punishable) If not infinite in number (infinite offences) yet infinite in nature, every offence infinite,
For the since of man was infinite (I mean infinitely punishable) If not infinite in number (infinite offences) yet infinite in nature, every offence infinite,
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No creature could therefore satisfie for it, but the sufferer must be God, that so his infiniteness might be answerable to the infiniteness of mans, yea all mens offences.
No creature could Therefore satisfy for it, but the sufferer must be God, that so his infiniteness might be answerable to the infiniteness of men, yea all men's offences.
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he could not merit by it, no not for himself, much lesse for others (considered only as man) therefore he must also be God, that the dignity of his person might adde dignity,
he could not merit by it, no not for himself, much less for Others (considered only as man) Therefore he must also be God, that the dignity of his person might add dignity,
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Terris crutus ab igne (as the Prophet speake h Zac. 3.2.) Is not this a firebrand taken out of the fire? In a firebrand there is fire and wood inseparably mixed,
Terris crutus ab Ignite (as the Prophet speak h Zac. 3.2.) Is not this a firebrand taken out of the fire? In a firebrand there is fire and wood inseparably mixed,
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Behold God is offended by mans affecting and coveting his wisdom and his glory (for that was the Devils temptation to our first Parents, ye shall be as Gods ) and man is redeemed by Gods assuming and taking his frailty, and his infirmity:
Behold God is offended by men affecting and coveting his Wisdom and his glory (for that was the Devils temptation to our First Parents, you shall be as God's) and man is redeemed by God's assuming and taking his frailty, and his infirmity:
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despise not, hate not, revenge not him that compares himself unto thee, or lifts himself above thee, pursue him not with fury, prosecute him not with rage,
despise not, hate not, revenge not him that compares himself unto thee, or lifts himself above thee, pursue him not with fury, prosecute him not with rage,
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but rather seek to reconcile and winne him with kindnesse, meeknesse, and humility: so did God deal with man his proud daring, and too too high comparing creature:
but rather seek to reconcile and win him with kindness, meekness, and humility: so did God deal with man his proud daring, and too too high comparing creature:
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For if any were Anointed with material oyl, hee was Anointed with spiritual oyl (the oyl of gladness) if any were Anointed abundantly, he was Anointed superabundantly (above his fellows) if any were Anointed temporally, he was Anointed eternally, Thou art a Priest for ever, saith the Psalmist: Whose Kingdom shall have no end, saith the Nicen Creed:
For if any were Anointed with material oil, he was Anointed with spiritual oil (the oil of gladness) if any were Anointed abundantly, he was Anointed superabundantly (above his Fellows) if any were Anointed temporally, he was Anointed eternally, Thou art a Priest for ever, Says the Psalmist: Whose Kingdom shall have no end, Says the Nicene Creed:
That hee was a King there is proof, Rejoice O daughter of Ierusalem, behold thy King cometh, Zac. 9.9. which words are applyed to Christ, Mat. 21.4. That he was a Priest there is proof, Thou art a Priest for ever after the order of Melchisedek, Ps. 110.4. which words are applyed unto Christ, Heb. 7.17. That he was a Prophet there is proof, The Lord thy God will raise up unto thee a Prophet, Deut. 18.15. which words are applyed unto Christ, Act. 3.22. That he should be a King there was reason, his people are obnoxious to much weaknesse, many dangers, mighty enemies, who else could be able to protect and guard them? he must be their defender.
That he was a King there is proof, Rejoice Oh daughter of Ierusalem, behold thy King comes, Zac. 9.9. which words Are applied to christ, Mathew 21.4. That he was a Priest there is proof, Thou art a Priest for ever After the order of Melchisedek, Ps. 110.4. which words Are applied unto christ, Hebrew 7.17. That he was a Prophet there is proof, The Lord thy God will raise up unto thee a Prophet, Deuteronomy 18.15. which words Are applied unto christ, Act. 3.22. That he should be a King there was reason, his people Are obnoxious to much weakness, many dangers, mighty enemies, who Else could be able to Pact and guard them? he must be their defender.
That he should be a Priest there was reason, his blood was precious ( the blood of Christ, saith St. Peter ) who else could be worthy to have the offering of that sacrifice? hee himself must be the sacrificer.
That he should be a Priest there was reason, his blood was precious (the blood of christ, Says Saint Peter) who Else could be worthy to have the offering of that sacrifice? he himself must be the sacrificer.
That he should be a Prophet there was reason, his mysteries are unsearchable ( the unsearchable riches of Christ, Eph. 3.8.) who else could be able to teach and instruct, to direct and inform his Church? NONLATINALPHABET, Who is sufficient for these things? he must be their Doctor.
That he should be a Prophet there was reason, his Mysteres Are unsearchable (the unsearchable riches of christ, Ephesians 3.8.) who Else could be able to teach and instruct, to Direct and inform his Church?, Who is sufficient for these things? he must be their Doctor.
for he that ruleth his own minde, is better then he that winneth a Citty, Prov. 16.32. Be thou a Priest to offer spirituall sacrifices acceptable to God by Iesus Christ: The Calves of thy lips (as the Prophet Hosea speaketh, Hos. 14.3.
for he that Ruleth his own mind, is better then he that wins a city, Curae 16.32. Be thou a Priest to offer spiritual Sacrifices acceptable to God by Iesus christ: The Calves of thy lips (as the Prophet Hosea speaks, Hos. 14.3.
Let the word of Christ dwell in you plenteously in you in all wisdome, teaching, and admonishing one another in Psalms, and Hymns, and spiritual songs, Col. 3.16. Let us consider one another to provoke unto love and good works, and let us exhort one another, Heb. 10.24.
Let the word of christ dwell in you plenteously in you in all Wisdom, teaching, and admonishing one Another in Psalms, and Hymns, and spiritual songs, Col. 3.16. Let us Consider one Another to provoke unto love and good works, and let us exhort one Another, Hebrew 10.24.
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If in stead of offering holy acceptable sacrifices to God by Jesus Christ, thou offer the uncleannesse of thy heart, the prophaness of thy mouth, the wickednesse of thy hands:
If in stead of offering holy acceptable Sacrifices to God by jesus christ, thou offer the uncleanness of thy heart, the profaneness of thy Mouth, the wickedness of thy hands:
then (whosoever thou art) thou doest but usurp the name of Christian, and in the mean time provest thy self to be Antichristian, because thy practise is contrary to Christs profession.
then (whosoever thou art) thou dost but usurp the name of Christian, and in the mean time Provest thy self to be Antichristian, Because thy practice is contrary to Christ profession.
And so much for the first generall part or branch of the Text, the sufferer Christ, both what he was in his person (God and Man) and what he was in his office, Christ, the Anointed King, Priest and Prophet of his Church.
And so much for the First general part or branch of the Text, the sufferer christ, both what he was in his person (God and Man) and what he was in his office, christ, the Anointed King, Priest and Prophet of his Church.
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And why Saint Peter? thou that didst follow him farther then others, canst not thou tell us? or thou that didst love him more then others, wilt not thou tell us what he suffered? Surely I doubt not, thou canst tell his sufferings,
And why Saint Peter? thou that didst follow him farther then Others, Canst not thou tell us? or thou that didst love him more then Others, wilt not thou tell us what he suffered? Surely I doubt not, thou Canst tell his sufferings,
alass, how then shall I, Infandum renovare dolorem, renew this unspeakable grief, or utter this unutterable sorrow? Or (if I could doe it) Quis duri miles Ulissi temperet à lacrymis? What hard hearted Sonne of hard heartning Satan could refrain teares,
alas, how then shall I, Unspeakable renovare dolorem, renew this unspeakable grief, or utter this unutterable sorrow? Or (if I could do it) Quis Duri miles Ulissi temperet à lacrymis? What hard hearted Son of hard heartening Satan could refrain tears,
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or abstaine from weeping? What woes and lamentations, what cryes and exclamations, what complaints and sorrows, what wringing of hands, what knocking of breasts, what weeping of eyes, what wayling of tongues belong to the speaking and hearing of this dolefull Tragedy? Horresco referens & vox faucibus haeret, Even in the prologue I tremble,
or abstain from weeping? What woes and lamentations, what cries and exclamations, what complaints and sorrows, what wringing of hands, what knocking of breasts, what weeping of eyes, what wailing of tongues belong to the speaking and hearing of this doleful Tragedy? Horresco referens & vox faucibus Heretic, Even in the prologue I tremble,
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and at the first entrance I am as at a non plus, that I know not with what wofull gesture to act it, with what moanfull voice to pronounce it, with what mournfull words, with what patheticall speeches, with what emphaticall phrases, with what interrupted accents, with what passionate compassionate plaints to expresse it.
and At the First Entrance I am as At a non plus, that I know not with what woeful gesture to act it, with what moanfull voice to pronounce it, with what mournful words, with what pathetical Speeches, with what emphatical phrases, with what interrupted accents, with what passionate compassionate plaints to express it.
For to say indefinitely he suffered, without any limitation of time, what is it but to say that he alwaies suffered without exception of time? And so indeed the Prophet speaks of him,
For to say indefinitely he suffered, without any limitation of time, what is it but to say that he always suffered without exception of time? And so indeed the Prophet speaks of him,
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Again, to say only, he suffered, and nothing else, what is it but to say, that he alwaies onely suffered, never resisted, never rebelled? And so also of him it is said, He was led as a sheep to the slaughter,
Again, to say only, he suffered, and nothing Else, what is it but to say, that he always only suffered, never resisted, never rebelled? And so also of him it is said, He was led as a sheep to the slaughter,
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and as a lamb dumb before the shearer so opened he not his mouth, Act. 8.32. And when he was reviled, he reviled not again, when he suffered he threatned not 1 Pet. 2.23.
and as a lamb dumb before the shearer so opened he not his Mouth, Act. 8.32. And when he was reviled, he reviled not again, when he suffered he threatened not 1 Pet. 2.23.
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And again, to say precisely, he suffered, what is it but to say, that he was a right and proper sufferer? namely, that he suffered not constrainedly what he could not choose (which is not suffering,
And again, to say precisely, he suffered, what is it but to say, that he was a right and proper sufferer? namely, that he suffered not constrainedly what he could not choose (which is not suffering,
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And again, to say plainly he suffered, what is it but to shew his innocencie, that he had not offended? For if hee had been a malefactor or offender, it should have been said rather, he was punished, or he was executed.
And again, to say plainly he suffered, what is it but to show his innocence, that he had not offended? For if he had been a Malefactor or offender, it should have been said rather, he was punished, or he was executed.
And again, to say peremptorily he suffered, what is it but to set him forth by the way of excellency for the chief and archsufferer? and that not onely in respect of the manner of his sufferings that he suffered, absolutely so as never did any,
And again, to say peremptorily he suffered, what is it but to Set him forth by the Way of excellency for the chief and archsufferer? and that not only in respect of the manner of his sufferings that he suffered, absolutely so as never did any,
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And so also wee may well understand and take it: For to him doth well belong that lamentation of the Prophet, Lam. 1.12. O vos omnes qui transitis, attendite, & videte, si dolor est ullus sicut dolor meus:
And so also we may well understand and take it: For to him does well belong that lamentation of the Prophet, Lam. 1.12. O vos omnes qui transitis, Attendite, & Videte, si dolour est ullus sicut dolour meus:
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but I pray you be satisfied, and rather of the two ask what not? For what sufferings can ye think on which he suffered not? Sufferings in birth? he suffered them:
but I pray you be satisfied, and rather of the two ask what not? For what sufferings can you think on which he suffered not? Sufferings in birth? he suffered them:
Sufferings from heaven? he cryeth out, My God, my God, why hast thou for saken me? Sufferings from the earth? he findeth for his hunger a fruitlesse Fig-tree:
Sufferings from heaven? he Cries out, My God, my God, why hast thou for saken me? Sufferings from the earth? he finds for his hunger a fruitless Fig tree:
Ego sum qui peccavi: I am the man that have sinned, but these sheep what have they done? So spake David when he saw the Angel destroying his people, 2 Sam. 24.17.
Ego sum qui peccavi: I am the man that have sinned, but these sheep what have they done? So spoke David when he saw the Angel destroying his people, 2 Sam. 24.17.
and apply to Christ, and say, I have sinned, I have done wickedly, but this sheep what hath he done? Yea much more cause have we then David had to take up this complaint:
and apply to christ, and say, I have sinned, I have done wickedly, but this sheep what hath he done? Yea much more cause have we then David had to take up this complaint:
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but this innocent lamb what hath he deserved to be thus tormented? But let us not goe on with Davids words to adde (as he doth there) Let thy hand I pray thee be against me, and against my Fathers house.
but this innocent lamb what hath he deserved to be thus tormented? But let us not go on with Davids words to add (as he does there) Let thy hand I pray thee be against me, and against my Father's house.
for the Text here denyeth him to have any, in that it calleth him just (the just for the unjust) And it is also plain that he suffered not for lost Angels sins;
for the Text Here denyeth him to have any, in that it calls him just (the just for the unjust) And it is also plain that he suffered not for lost Angels Sins;
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And why not them as well as us, seeing they were the more noble, and excellent creatures? They were celestial spirits, we earthly bodies, dust and ashes:
And why not them as well as us, seeing they were the more noble, and excellent creatures? They were celestial spirits, we earthly bodies, dust and Ashes:
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They were immediate attendants upon God, as it were of his privy chamber, we servants of his lower house of this world, farther remote from his glorious presence:
They were immediate attendants upon God, as it were of his privy chamber, we Servants of his lower house of this world, farther remote from his glorious presence:
Their office was to sing Haleluiahs, songs of praise to God in the heavenly Paradise, ours to dresse the Garden of Eden, which was but an earthly Paradise:
Their office was to sing Hallelujahs, songs of praise to God in the heavenly Paradise, ours to dress the Garden of Eden, which was but an earthly Paradise:
We move this question not as being curious to search thy secret counsels, but that wee may the more fill our hearts with admiration of thy goodnesse towards us,
We move this question not as being curious to search thy secret Counsels, but that we may the more fill our hearts with admiration of thy Goodness towards us,
and be the more tankfull for thy favour, joyfull in thy mercy, and cheerfull in thy love, acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels, thy noblest creatures.
and be the more tankfull for thy favour, joyful in thy mercy, and cheerful in thy love, acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels, thy Noblest creatures.
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So then, Christ hath suffered for the sinnes of Mankind onely, and that (as aforesaid) of all Mankind (if we respect the sufficiency of his sufferings) so that if any be not benefited by it, the defect,
So then, christ hath suffered for the Sins of Mankind only, and that (as aforesaid) of all Mankind (if we respect the sufficiency of his sufferings) so that if any be not benefited by it, the defect,
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Else why is it thus largely said in this indefinite speech ( Christ hath suffered for sins, excepting no sins) but that every one should have liberty to infer, conclude,
Else why is it thus largely said in this indefinite speech (christ hath suffered for Sins, excepting no Sins) but that every one should have liberty to infer, conclude,
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Art thou a bond sinner? art thou a free sinner? art thou a male sinner? art thou a female sinner? art thou a great sinner? art thou a grievous sinner, Christ hath suffered for sins:
Art thou a bound sinner? art thou a free sinner? art thou a male sinner? art thou a female sinner? art thou a great sinner? art thou a grievous sinner, christ hath suffered for Sins:
say not, I have no sin; for then what hast thou to doe with the sufferings of Christ? be suffered for sins: The whole need not the Physician, but they that are sick:
say not, I have no since; for then what hast thou to do with the sufferings of christ? be suffered for Sins: The Whole need not the physician, but they that Are sick:
and then thou mayst comfortably lay hold on the sufferings of Christ, and apply them to thine own soul, else thou hast no part or portion in him or them;
and then thou Mayest comfortably lay hold on the sufferings of christ, and apply them to thine own soul, Else thou hast no part or portion in him or them;
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For all the seed of the Faithfull are within the Covenant of Grace, as is proved Rom. 4. to wit, that the promise is made to Abraham, and his seed, as well spiritual as natural; even to all the faithful;
For all the seed of the Faithful Are within the Covenant of Grace, as is proved Rom. 4. to wit, that the promise is made to Abraham, and his seed, as well spiritual as natural; even to all the faithful;
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And though Infants have not actuall faith themselves, yet being presented by the faithfull, they are accepted as faithfull, as saith St. Augustin, Pie recte { que } creditur prodesse parvulo corum fidem à quibus consecrandus offertur:
And though Infants have not actual faith themselves, yet being presented by the faithful, they Are accepted as faithful, as Says Saint Augustin, Pie recte { que } creditur Profits parvulo corum fidem à quibus consecrandus offertur:
Our Mother the Church doth lend unto them the feet of others, that they may come, the heart of others that they may beleeve, the tongue of others that they may confesse.
Our Mother the Church does lend unto them the feet of Others, that they may come, the heart of Others that they may believe, the tongue of Others that they may confess.
And St. Bernard, Supplet munus gratiae quod in eis habet natura minus possibile. The work of Grace supplyeth in them that which in nature is impossible.
And Saint Bernard, Supplet munus Gratiae quod in eis habet Nature minus possibile. The work of Grace supplieth in them that which in nature is impossible.
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the Sacrament of Faith makes the child faithfull, Non rei ipsi mente annuendo, sed ipsius rei sacramentum percipiendo, not by assenting to the matter it self,
the Sacrament of Faith makes the child faithful, Non rei ipsi mente annuendo, sed Himself rei sacramentum percipiendo, not by assenting to the matter it self,
Now considering the majesty of the sufferer, the extremity of his sufferings, and the vilenesse of the occasion, I cannot let all this so slightly pass,
Now considering the majesty of the sufferer, the extremity of his sufferings, and the vileness of the occasion, I cannot let all this so slightly pass,
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& so ravished with admiration thorough the remembrance of his love, that he calleth it wonderfull: Wo is me (saith he) for thee my brother Jonathan, very kind hast thou been to me, thy love to me was wonderfull, 2 Sam. 1.
& so ravished with admiration through the remembrance of his love, that he calls it wonderful: Woe is me (Says he) for thee my brother Johnathan, very kind hast thou been to me, thy love to me was wonderful, 2 Sam. 1.
Jonathan bewrayed his love to thee in that he clothed thee with his ornaments ( his robes and his garments, 1 Sam. 18.4.) and armed thee with his own weapons ( his sword and his bow ) but Christ bewrayed (I had almost said betrayed) his love to us in that he not onely clothed and armed us with his own spirituall robes,
Johnathan bewrayed his love to thee in that he clothed thee with his Ornament (his robes and his garments, 1 Sam. 18.4.) and armed thee with his own weapons (his sword and his bow) but christ bewrayed (I had almost said betrayed) his love to us in that he not only clothed and armed us with his own spiritual robes,
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Jonathan loved thy life and safety well, but yet he loved his own better, for when his father for anger against thee cast his spear at him, he avoyded and fled,
Johnathan loved thy life and safety well, but yet he loved his own better, for when his father for anger against thee cast his spear At him, he avoided and fled,
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If ever therefore (O David ) thou hadst cause to call Jonathans love wonderfull, much more cause have wee to give the same title to the love of Christ,
If ever Therefore (Oh David) thou Hadst cause to call Jonathans love wonderful, much more cause have we to give the same title to the love of christ,
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It caused the second person being God to take our nature, to become flesh, and to unite two natures (God and Man, Joh. 1.14.) in one person: behold a wonder.
It caused the second person being God to take our nature, to become Flesh, and to unite two nature's (God and Man, John 1.14.) in one person: behold a wonder.
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It caused the Lord of life to be billed, as St. Peter speaketh, Act. 3.15. and the Lord of glory to be crucified, as St. Paul speaketh, 1 Cor. 2.8. Behold a wonder;
It caused the Lord of life to be billed, as Saint Peter speaks, Act. 3.15. and the Lord of glory to be Crucified, as Saint Paul speaks, 1 Cor. 2.8. Behold a wonder;
yea it is so wonderfull, that it is supra omnem creaturam, ultra omnem mensuram, contra omnem naturam, above all creatures, beyond all measure, contrary to all nature. Above all creatures;
yea it is so wonderful, that it is supra omnem creaturam, ultra omnem mensuram, contra omnem naturam, above all creatures, beyond all measure, contrary to all nature. Above all creatures;
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Beyond all measure, for time did not begin it, time shall never end it, place doth not bound it, sinnes doth not exceed it, no estate, no age, no sex is denyed it, tongues cannot expresse it, understandings cannot conceive it. Contrary to all nature;
Beyond all measure, for time did not begin it, time shall never end it, place does not bound it, Sins does not exceed it, no estate, no age, no sex is denied it, tongues cannot express it, understandings cannot conceive it. Contrary to all nature;
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for what nature can love where it is hated? can forgive where it is provoked? can offer reconcilement where it receiveth wrong? can heap up kindnesse upon contempt, favour upon ingratitude, mercy upon sinne? Well therefore (and much more justly then David ) may wee make use of that speech,
for what nature can love where it is hated? can forgive where it is provoked? can offer reconcilement where it receives wrong? can heap up kindness upon contempt, favour upon ingratitude, mercy upon sin? Well Therefore (and much more justly then David) may we make use of that speech,
The Scripture saith, that in doing works of love unto our enemy, we doe heap coales of fire upon his head, Rom. 12. Love is compared to fire, in heaping love we heap up fire:
The Scripture Says, that in doing works of love unto our enemy, we do heap coals of fire upon his head, Rom. 12. Love is compared to fire, in heaping love we heap up fire:
And is it not a wonder then that Christ having heaped such abundance of the fiery coales of his love upon our heads, we should yet remain key-cold in love to him? what mettall are we made of, that Christs fiery love cannot work upon us, or enflame us:
And is it not a wonder then that christ having heaped such abundance of the fiery coals of his love upon our Heads, we should yet remain key-cold in love to him? what mettle Are we made of, that Christ fiery love cannot work upon us, or inflame us:
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but behold I shew you a greater wonder, we walk (like those three children in the fiery furnace, Dan. 3.) even in the midst of Christs fiery love flaming round about us,
but behold I show you a greater wonder, we walk (like those three children in the fiery furnace, Dan. 3.) even in the midst of Christ fiery love flaming round about us,
Let us therefore rouze our selves, and shake off from us this waterish worldly love, that so wee may bee fit matter for Christs fiery love to work upon, that our hearts being hot,
Let us Therefore rouse our selves, and shake off from us this waterish worldly love, that so we may be fit matter for Christ fiery love to work upon, that our hearts being hight,
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but it doth also move us to love those that are like him in suffering; the poor and needy, the miserable and afflicted are lively images and resemblances;
but it does also move us to love those that Are like him in suffering; the poor and needy, the miserable and afflicted Are lively Images and resemblances;
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And if we shew our selves so forgetfull of him here, as to take no notice of him in his so lively images, it will be just that hee also forget us hereafter,
And if we show our selves so forgetful of him Here, as to take no notice of him in his so lively Images, it will be just that he also forget us hereafter,
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but further also, to love and embrace his very sufferings themselves, cheerfully and comfortably to entertain misery and affliction, seeing it was the speciall ornament wherewith Christ was swadled at his birth, clothed in his life, and crowned in his death.
but further also, to love and embrace his very sufferings themselves, cheerfully and comfortably to entertain misery and affliction, seeing it was the special ornament wherewith christ was swaddled At his birth, clothed in his life, and crowned in his death.
therefore some doe superstitiously worship the reliques of Christ, and of his Saints; but behold, misery and affliction is the chiefest relique that Christ hath left behind him;
Therefore Some do superstitiously worship the Relics of christ, and of his Saints; but behold, misery and affliction is the chiefest relic that christ hath left behind him;
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Never was Jacob more gracious, and acceptable to his Father Isaac, then when he stood before him clothed in the garments of his rough brother Esau: then the Father smelling the savour of the elder brothers garments, said, behold the smell of my son is as the smell of a field which the Lord hath blessed, Gen. 27. And never are we more gracious and acceptable to God our heavenly Father,
Never was Jacob more gracious, and acceptable to his Father Isaac, then when he stood before him clothed in the garments of his rough brother Esau: then the Father smelling the savour of the elder Brother's garments, said, behold the smell of my son is as the smell of a field which the Lord hath blessed, Gen. 27. And never Are we more gracious and acceptable to God our heavenly Father,
Or at the least the worst of their misery is no more then that which that holy man prayeth for, Pro. 30.8. Give me neither poverty nor riches, feed me with food convenient for me.
Or At the least the worst of their misery is no more then that which that holy man Prayeth for, Pro 30.8. Give me neither poverty nor riches, feed me with food convenient for me.
and are they not then very zealous think you in binding themselves to such a misery? But my speech is to hearten all those with comfort on whom God hath layd affliction, that they may bee so far from impatience,
and Are they not then very zealous think you in binding themselves to such a misery? But my speech is to hearten all those with Comfort on whom God hath laid affliction, that they may be so Far from impatience,
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so that the curse of death is turned into a blessing, and the grave is become a bed of rest, Rev. 14.13. and that Prophecie, Is. 11.8. is fulfilled, The sucking child shall play upon the holt of the Asp, and the weaned child shall put his hand upon the Cockatrice hole.
so that the curse of death is turned into a blessing, and the grave is become a Bed of rest, Rev. 14.13. and that Prophecy, Is. 11.8. is fulfilled, The sucking child shall play upon the holt of the Asp, and the weaned child shall put his hand upon the Cockatrice hold.
and the strength of sin is the Law, but thanks be to God which hath given us the victory through our Lord Jesus Christ, 1 Cor. 15. In the last place, let us learn, not onely to admire Christs love to us;
and the strength of since is the Law, but thanks be to God which hath given us the victory through our Lord jesus christ, 1 Cor. 15. In the last place, let us Learn, not only to admire Christ love to us;
but the very loss of his life, that we might not have it. God shewed Moses a tree wherewith he might make the bitter waters sweet, Exo. 15.25. but behold I shew you a tree, wherewith ye may make the sweet waters of sin to become bitter.
but the very loss of his life, that we might not have it. God showed Moses a tree wherewith he might make the bitter waters sweet, Exo. 15.25. but behold I show you a tree, wherewith you may make the sweet waters of since to become bitter.
The Jews would not put those thirty peeces into their Treasury, because they thought them to bee the price of blood, Mat. 27.6. but therein I must say they were deceived:
The jews would not put those thirty Pieces into their Treasury, Because they Thought them to be the price of blood, Mathew 27.6. but therein I must say they were deceived:
namely, That the seed the woman should break the serpents head, Gen. 3. And had not Christ been so sold before to death for sin, not all the treasure in Jerusalem, nor in all the world could have bought him.
namely, That the seed the woman should break the Serpents head, Gen. 3. And had not christ been so sold before to death for since, not all the treasure in Jerusalem, nor in all the world could have bought him.
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how unworthy are wee the name of Christians, yea how much worse are we then Jews, if we suffer this price of blood to come into the treasury of our hearts?
how unworthy Are we the name of Christians, yea how much Worse Are we then jews, if we suffer this price of blood to come into the treasury of our hearts?
And whatsoever sin thou art tempted to, answer, and tell it, thou art the occasion of my Saviours death, thou art the price of Christs blood, thou mayst not therefore come into the treasury of my heart.
And whatsoever since thou art tempted to, answer, and tell it, thou art the occasion of my Saviors death, thou art the price of Christ blood, thou Mayest not Therefore come into the treasury of my heart.
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wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin, that so our consciences may be comforted in all our life,
we beseech thee also make us more and more effectually find and feel that by thy Spirit thou dost purge us from the love of since, that so our Consciences may be comforted in all our life,
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and especially in our death, and our soules and bodies eternally saved in the life to come, by and thorough thy all-sufficient sufferings and satisfactions:
and especially in our death, and our Souls and bodies eternally saved in the life to come, by and through thy All-sufficient sufferings and satisfactions:
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and thanksgiving, and desire all honour and glory, might and majesty may be ascribed for ever and ever, Amen. Finis Serm. 2. Trino-uni gloria. Per me Gulielmum Gaium. Martial. ]
and thanksgiving, and desire all honour and glory, might and majesty may be ascribed for ever and ever, Amen. Finis Sermon 2. Trino-uni gloria. Per me William Gaium. Martial. ]
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And they brought news also of mighty enemies that possessed and defended the Country, the sons of Anack, the Canaanites, the Jebusites, as you may read in the 13th Chapter of the book of Numbers.
And they brought news also of mighty enemies that possessed and defended the Country, the Sons of Anack, the Canaanites, the Jebusites, as you may read in the 13th Chapter of the book of Numbers.
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Not much unlike to this, Christ Jesus, our Moses, our Captain, our Deliverer, being about to bring his brethren both Jews and Gentiles into the spirituall land of Canaan, the celestiall Jerusalem, and being himself Prince of that Country,
Not much unlike to this, christ jesus, our Moses, our Captain, our Deliverer, being about to bring his brothers both jews and Gentiles into the spiritual land of Canaan, the celestial Jerusalem, and being himself Prince of that Country,
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And in this verse (now read) hee sendeth two Porters or Messengers, bringing of the fruit of the Country between them with a barre upon their shoulders:
And in this verse (now read) he sends two Porters or Messengers, bringing of the fruit of the Country between them with a bar upon their shoulders:
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The foremost Porter that goeth before, is knowing (If ye know) The hindermost that cometh behind, is doing (If ye doe) The fruit that they bear between them is Blessednesse (Blessed are ye) The staffe or bar whereon they bear it, is These things; If ye know these things, blessed are ye if ye do them.
The foremost Porter that Goes before, is knowing (If you know) The hindermost that comes behind, is doing (If you do) The fruit that they bear between them is Blessedness (Blessed Are you) The staff or bar whereon they bear it, is These things; If you know these things, blessed Are you if you do them.
The foremost Porter or Messenger that goeth before (that is knowing) (If yee know) that doth seem to warn us of that subtle Gibeonite the Devil, who doth catch and snare us in his subtile slights;
The foremost Porter or Messenger that Goes before (that is knowing) (If ye know) that does seem to warn us of that subtle Gibeonite the devil, who does catch and snare us in his subtle slights;
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therefore we have need of knowing (If ye know) The hindermost Porter or Messenger, that is doing (if ye do) that seemeth to warn us of that Sea-bordering Merchant the Canaanite (that is the World) whose ware and traffique is Milk and Honey, sweet, but swelling meat;
Therefore we have need of knowing (If you know) The hindermost Porter or Messenger, that is doing (if you do) that seems to warn us of that Sea-bordering Merchant the Canaanite (that is the World) whose ware and traffic is Milk and Honey, sweet, but swelling meat;
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Therefore wee had need not to be idle, but to be doing, If ye doe them. And as those spies of Moses brought not all the fruit of the land of Canaan, but onely a tast,
Therefore we had need not to be idle, but to be doing, If you do them. And as those spies of Moses brought not all the fruit of the land of Canaan, but only a taste,
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and have both their faces turned towards their burthen of blessedness; for why should ye know these things? because blessed are ye: And why should ye doe them? because blessed are ye: They doe both look towards Blessedness.
and have both their faces turned towards their burden of blessedness; for why should you know these things? Because blessed Are you: And why should you do them? Because blessed Are you: They do both look towards Blessedness.
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but this cursed crew, and rebelling rabble that do keep us out of the kingdom of heaven, that is, that Gibconite the Devil, which dealeth with us by subtilty, against whom Knowing doth seem to be opposed: and that Canaanite the World;
but this cursed crew, and rebelling rabble that do keep us out of the Kingdom of heaven, that is, that Gibconite the devil, which deals with us by subtlety, against whom Knowing does seem to be opposed: and that Canaanite the World;
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but are borderers, or rather out-laws, living by the spoyle of men ( without are dogs, Rev. 22.15.) who being kept out themselves, would keep out all others with them.
but Are borderers, or rather outlaws, living by the spoil of men (without Are Dogs, Rev. 22.15.) who being kept out themselves, would keep out all Others with them.
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because he knew that other things were common to beasts as well as to man, but onely wisdome would make him more excellent then beasts, and most like unto God.
Because he knew that other things were Common to beasts as well as to man, but only Wisdom would make him more excellent then beasts, and most like unto God.
according to that in the Comedy, Homini homo quidpraestat, stulto intelligens quid interest? What difference is there between man and man, what oddes between the wise and the foolish? A poor child that is wise (saith Solomon) is better then an old foolish King, Eccles. 4.13. Here is childhood and poverty for wisdomes sake preferred before age and dignity. Again, he saith Prov. 3.35. Fooles have dishonour, though they be exalted.
according to that in the Comedy, Homini homo quidpraestat, Stulto Intelligence quid Interest? What difference is there between man and man, what odds between the wise and the foolish? A poor child that is wise (Says Solomon) is better then an old foolish King, Eccles. 4.13. Here is childhood and poverty for wisdoms sake preferred before age and dignity. Again, he Says Curae 3.35. Fools have dishonour, though they be exalted.
If we look among the wildest savages for a man that affecteth ignorance, and doth not in some sort desire knowledge, we shall nodum in scirpo quaerere, we shall hardly finde this errour in the nature of man:
If we look among the Wildest savages for a man that affects ignorance, and does not in Some sort desire knowledge, we shall nodum in scirpo quaerere, we shall hardly find this error in the nature of man:
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What ventures by sea? what travels by land? what studies by day? what watchings by night doe men undertake and endure in the search and pursuit of knowledge, some in one kinde,
What ventures by sea? what travels by land? what studies by day? what watchings by night do men undertake and endure in the search and pursuit of knowledge, Some in one kind,
for even the basest are ready to brag of it, as Solomon observeth, The rich man is wise in his own conceit, Prov. 28.11. And the slothfull man is wiser in his own conceit then seven men that can render a reason, Prov. 26.16.
for even the Basest Are ready to brag of it, as Solomon observeth, The rich man is wise in his own conceit, Curae 28.11. And the slothful man is Wiser in his own conceit then seven men that can render a reason, Curae 26.16.
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yea it is not onely worse then folly, but it is a cursed folly, there is a wo goes with it, Is. 5.21. Woe unto them that are wise in their own eyes, and prudent in their own sight.
yea it is not only Worse then folly, but it is a cursed folly, there is a woe Goes with it, Is. 5.21. Woe unto them that Are wise in their own eyes, and prudent in their own sighed.
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Will yee know then what knowledge is, and what it is to be wise? St. Paul adviseth him that would be wise to turn fool, 1 Cor. 3.18. If any man among you (saith he) seem to bee wise in this world, let him be a fool, that he may be wise.
Will ye know then what knowledge is, and what it is to be wise? Saint Paul adviseth him that would be wise to turn fool, 1 Cor. 3.18. If any man among you (Says he) seem to be wise in this world, let him be a fool, that he may be wise.
They must follow the foolishnesse of Preaching, and they must conform themselves to that foolishnesse of God; for so the Apostle (in the name and person of the World) calleth it, 1 Cor. 1.25. They need not be ashamed to be fooles in such kind, and in such company:
They must follow the foolishness of Preaching, and they must conform themselves to that foolishness of God; for so the Apostle (in the name and person of the World) calls it, 1 Cor. 1.25. They need not be ashamed to be Fools in such kind, and in such company:
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Alii melius de te quam tu sentiant, & tibi minima videantur quae feceris, ut majora quotidie possis, saith Lipsius: and Solomon doth plainly construe him, Prov. 27.2. Let another man praise thee, and not thine own mouth;
Alii Better de te quam tu Sentient, & tibi minima videantur Quae feceris, ut marjoram quotidie possis, Says Lipsius: and Solomon does plainly construe him, Curae 27.2. Let Another man praise thee, and not thine own Mouth;
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tell not us of Fac hoc & vives, Doe this and thou shalt live: but tell us rather of that whosoever beleeveth in him shall never dye, Joh. 11.26. What need we take thought for doing when as Christ hath done all for us already? He is the Lord our righteousness, Jer. 23.6.
tell not us of Fac hoc & vives, Do this and thou shalt live: but tell us rather of that whosoever Believeth in him shall never die, John 11.26. What need we take Thought for doing when as christ hath done all for us already? He is the Lord our righteousness, Jer. 23.6.
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Simon did not begin to carry the Crosse out of Jerusalem, nor Christ did not carry it throughout unto Mount Calvary; to teach us, that as without him we cannot beginne our salvation,
Simon did not begin to carry the Cross out of Jerusalem, nor christ did not carry it throughout unto Mount Calvary; to teach us, that as without him we cannot begin our salvation,
But if Christ had left out this latter clause of words (if ye doe them) yet he had spoken enough for doing in the former words, onely in requiring knowing;
But if christ had left out this latter clause of words (if you do them) yet he had spoken enough for doing in the former words, only in requiring knowing;
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for by knowing sometimes in Scripture is understood doing, to know doth imply to doe, as Joh. 17.3. This is life eternall, that they know thee to be the onely true God:
for by knowing sometime in Scripture is understood doing, to know does imply to do, as John 17.3. This is life Eternal, that they know thee to be the only true God:
And in this sense it is said of Christ, 2 Cor. 5.21. That he knew no sin, that is, that he did none: And of God, Mat. 25.12. I know you not, that is, I have nothing to doe with you:
And in this sense it is said of christ, 2 Cor. 5.21. That he knew no since, that is, that he did none: And of God, Mathew 25.12. I know you not, that is, I have nothing to do with you:
and make us be doing, if hee had said no more but this, If ye know these things, blessed are ye, though he had left out, If ye do them. But seeing he hath set down that also in plain termes,
and make us be doing, if he had said no more but this, If you know these things, blessed Are you, though he had left out, If you do them. But seeing he hath Set down that also in plain terms,
If yee ask mee what is here meant, and what is to be understood by these things? I answer, that if you look back into the fore-part of this Chapter, ye shall find unum necessarium one thing for all, which if yee know,
If ye ask me what is Here meant, and what is to be understood by these things? I answer, that if you look back into the forepart of this Chapter, you shall find Unum Necessary one thing for all, which if ye know,
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and if you doe, I may say unto you, Blessed are ye: It is the example of examples, the example of Charity, which the Apostle saith, is the fulfilling of the Law;
and if you do, I may say unto you, Blessed Are you: It is the Exampl of Examples, the Exampl of Charity, which the Apostle Says, is the fulfilling of the Law;
Filius Dei tam sese humiliter abjicere at { que } prosternere, ut pedes discipulorum lavet, stupendum est charitatis exemplum, saith an eloquent Doctor of late time, That the Son of God should so abase and prostrate himselfe,
Filius Dei tam seize Humiliter abjicere At { que } prosternere, ut pedes Discipulorum lavet, stupendum est charitatis exemplum, Says an eloquent Doctor of late time, That the Son of God should so abase and prostrate himself,
He began, there is his own inchoation; to wash or cleanse, there is outward mortification; the feet, signifying the affections, there is inward sanctification;
He began, there is his own inchoation; to wash or cleanse, there is outward mortification; the feet, signifying the affections, there is inward sanctification;
Peter is reproved for refusing, there inferiours have example of obedience. He doth the worke before them, therefore we must teach by our actions and examples:
Peter is reproved for refusing, there inferiors have Exampl of Obedience. He does the work before them, Therefore we must teach by our actions and Examples:
But because he saith (these things) in the plurall number, I will not therefore restrain our knowing and doing to this one last action and instruction of Christ,
But Because he Says (these things) in the plural number, I will not Therefore restrain our knowing and doing to this one last actium and instruction of christ,
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Hee that doth the will of my Father which is in heaven, saith Christ, Mat. 7.21. The matter (I say) wherein our knowing and doing must be exercised, is Gods revealed Will, his Will revealed in his Word:
He that does the will of my Father which is in heaven, Says christ, Mathew 7.21. The matter (I say) wherein our knowing and doing must be exercised, is God's revealed Will, his Will revealed in his Word:
as into the incomprehensible mysterie of the Trinity, into the unsearchable counsell of Reprobation, into the secret and hidden time of generall judgement.
as into the incomprehensible mystery of the Trinity, into the unsearchable counsel of Reprobation, into the secret and hidden time of general judgement.
Non nostrum est tantas componere lites, I cannot think to stint this great strife, yet I may presume to give my advise as one that hath also obtained mercy, 1 Cor. 7.25.
Non nostrum est Tantas componere lights, I cannot think to stint this great strife, yet I may presume to give my Advice as one that hath also obtained mercy, 1 Cor. 7.25.
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or with the scales of self-conceit, as to be pore-blind, and to see but unperfectly, as he that saw men walking, and could not discern them from trees, Mar. 8.24.
or with the scales of self-conceit, as to be purblind, and to see but unperfectly, as he that saw men walking, and could not discern them from trees, Mar. 8.24.
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or else (such hands as the souldiers were, Mat. 27.27.) busied in nothing but renting & tearing the body of Christ (that is, the Church) with wounds of Schism & dissention:
or Else (such hands as the Soldiers were, Mathew 27.27.) busied in nothing but renting & tearing the body of christ (that is, the Church) with wounds of Schism & dissension:
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For it is not enough to know onely, nor to doe only, but both must go together to make us blessed, If ye know these things, blessed are ye if ye do them.
For it is not enough to know only, nor to do only, but both must go together to make us blessed, If you know these things, blessed Are you if you do them.
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For it is an infallible rule, that without faith it is impossible to please God; and it as infallible, that without knowledge it is unpossible to have faith:
For it is an infallible Rule, that without faith it is impossible to please God; and it as infallible, that without knowledge it is unpossible to have faith:
For, how shall they beleeve in him of whom they have not heard? Rom. 10.13. Without knowledge therefore there can be no faith, without faith no pleasing of God;
For, how shall they believe in him of whom they have not herd? Rom. 10.13. Without knowledge Therefore there can be no faith, without faith no pleasing of God;
and direct it to the glory of God as the finall cause, it will prove no better then sin, Quia non actibus, sed finibus pensant ur officia (saith Mr. Calvin ) because our performances of duties are not weighed by the actions, but by the ends.
and Direct it to the glory of God as the final cause, it will prove no better then since, Quia non actibus, sed finibus pensant ur Offices (Says Mr. calvin) Because our performances of duties Are not weighed by the actions, but by the ends.
And if it be not sufficient to have one of them alone, how much more insufficient is it to want them both? Some perhaps may think that it is no matter for works so long as they have no knowledge,
And if it be not sufficient to have one of them alone, how much more insufficient is it to want them both? some perhaps may think that it is no matter for works so long as they have no knowledge,
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and that the want of th' one shall excuse the want of th' other, that their ignorance shall excuse them? Indeed Christ excuseth the Jews by their ignorance;
and that the want of the one shall excuse the want of the other, that their ignorance shall excuse them? Indeed christ excuseth the jews by their ignorance;
But this you may say was wilfull obstinate ignorance, hear therefore that which may be understood of invincible ignorance, Luk. 12.47. That servant that knew his Masters wil, and prepared not himself to do it, shall be beaten with many stripes: His knowledge shall condemn him:
But this you may say was wilful obstinate ignorance, hear Therefore that which may be understood of invincible ignorance, Luk. 12.47. That servant that knew his Masters will, and prepared not himself to do it, shall be beaten with many stripes: His knowledge shall condemn him:
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It was but little ease then that their ignorance brought them, even such as belong to them that know not God, that is, Christ shall come in flaming fire,
It was but little ease then that their ignorance brought them, even such as belong to them that know not God, that is, christ shall come in flaming fire,
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Ignorance cannot excuse us, knowing cannot suffice us, doing cannot suffice us, but ignorance being put away, knowing and doing must both come together, If ye know these things blessed are ye if yo do them.
Ignorance cannot excuse us, knowing cannot suffice us, doing cannot suffice us, but ignorance being put away, knowing and doing must both come together, If you know these things blessed Are you if the do them.
Here are those two Sisters so loving to, and so beloved of Christ, Martha and Mary: the one studying to know, if ye know these things, th' other earnest to doe them, if ye doe them: the one stuffing her head with Doctrine, if ye know these things, th' other filling her hands with practise, if ye do them: the one diligent in speculative contemplation, if ye know these things;
Here Are those two Sisters so loving to, and so Beloved of christ, Martha and Marry: the one studying to know, if you know these things, the other earnest to do them, if you do them: the one stuffing her head with Doctrine, if you know these things, the other filling her hands with practice, if you do them: the one diligent in speculative contemplation, if you know these things;
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Here are those two, not Meteors, but true lights, Castor and Pollux, which when they appear together are surely prosperous to all that sail in the sea of this life.
Here Are those two, not Meteors, but true lights, Castor and Pollux, which when they appear together Are surely prosperous to all that sail in the sea of this life.
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Here is Urim and Thummim, light and perfection, eyes and hands, faith and works, the two Cherubims, knowing, and doing, turning both their faces toward the Mercie-seat of blessedness; If ye know these things, blessed are ye if ye do them.
Here is Urim and Thummim, Light and perfection, eyes and hands, faith and works, the two Cherubims, knowing, and doing, turning both their faces towards the Mercy-seat of blessedness; If you know these things, blessed Are you if you do them.
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Blessed are ye, which is the reward of our knowing and doing, and is the last thing that I have before observed in the Text. NONLATINALPHABET, which I crave leave to read (blessed) for the Translators doe allow it, in as much as (though here they render it (happy) yet nine times together they read it blessed, Mat. 5. Blessed are ye for your knowing, because ye do what ye know:
Blessed Are you, which is the reward of our knowing and doing, and is the last thing that I have before observed in the Text., which I crave leave to read (blessed) for the Translators do allow it, in as much as (though Here they render it (happy) yet nine times together they read it blessed, Mathew 5. Blessed Are you for your knowing, Because you do what you know:
Blessed are ye in things temporal, in things spiritual, in things eternall. In things temporall, read the 28. of Deut. Blessed shalt thou be in the City,
Blessed Are you in things temporal, in things spiritual, in things Eternal. In things temporal, read the 28. of Deuteronomy Blessed shalt thou be in the city,
for there is an inheritance immortall, undefiled, and that fadeth not away reserved for you in heaven, where ye shall have joy without sorrow, health without infirmity, pleasure without satiety, life without death,
for there is an inheritance immortal, undefiled, and that fades not away reserved for you in heaven, where you shall have joy without sorrow, health without infirmity, pleasure without satiety, life without death,
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and nothing that ye would not, as appeareth Psal. 16.11. In thy presence is the fulness of joy: and Psal. 17.15. When I awake up after thy likeness I shall be satisfied with it.
and nothing that you would not, as appears Psalm 16.11. In thy presence is the fullness of joy: and Psalm 17.15. When I awake up After thy likeness I shall be satisfied with it.
as being indeed the speciall of all) even now already ye have obtained it: Now whiles ye dwel with Mesech, and have your habitation among the tents of Kedar:
as being indeed the special of all) even now already you have obtained it: Now while you dwell with Mesech, and have your habitation among the tents of Kedar:
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now, even now blessed are ye. Blessed are ye in the unchangable decree of God the Father, who hath elected you, in the Incarnation of God the Son who hath redeemed you, in the effectual operation of God the holy Ghost who hath sealed you.
now, even now blessed Are you. Blessed Are you in the unchangeable Decree of God the Father, who hath elected you, in the Incarnation of God the Son who hath redeemed you, in the effectual operation of God the holy Ghost who hath sealed you.
Blessed are ye in the knowledge of God, who hath called and justified you, in the knowledge of the Church, who hath received and acknowledged you, in the knowledge of your selves, your own consciences testifying, together with Gods Spirit bearing witness with your spirits that yee are the children of God. Blessed are yee:
Blessed Are you in the knowledge of God, who hath called and justified you, in the knowledge of the Church, who hath received and acknowledged you, in the knowledge of your selves, your own Consciences testifying, together with God's Spirit bearing witness with your spirits that ye Are the children of God. Blessed Are ye:
To, or for our quickning to this, or any other duty, what need more be sayd then this, that our professed burthen of blessednesse, our hoped weight of glory dependeth equally on our knowing, and doing our duty.
To, or for our quickening to this, or any other duty, what need more be said then this, that our professed burden of blessedness, our hoped weight of glory dependeth equally on our knowing, and doing our duty.
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And each of these (concerning the businesse in hand) I hope I need question no otherwise then Saint Paul questioned Agrippa; Beleevest thou the Prophets? I know thou beleevest. So I now to you;
And each of these (Concerning the business in hand) I hope I need question no otherwise then Saint Paul questioned Agrippa; Believest thou the prophets? I know thou Believest. So I now to you;
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Are yee prepared and ready to doe your duties? I know yee are prepared. To the Churchwardens why should I make other question, seeing the businesse is not new,
are ye prepared and ready to do your duties? I know ye Are prepared. To the Churchwardens why should I make other question, seeing the business is not new,
To the Ministers why should I make other question, seeing their lips are to be the preservers of knowledge, Mal. 2.7. and their foreheads the stamps of holiness, Exod. 28.38. I may say therefore for them, as the parents of the born blind man answered for their sonne concerning his blindnesse and recovery, Hee is old enough, ask him, he shall answer for himself, Joh. 9.20. To the Visitors what need I make other question? seeing they cannot bee ignorant that hee who saith to them, I have said ye are Gods, addeth also immediately, but ye shall die like men:
To the Ministers why should I make other question, seeing their lips Are to be the preservers of knowledge, Malachi 2.7. and their foreheads the stamps of holiness, Exod 28.38. I may say Therefore for them, as the Parents of the born blind man answered for their son Concerning his blindness and recovery, He is old enough, ask him, he shall answer for himself, John 9.20. To the Visitors what need I make other question? seeing they cannot be ignorant that he who Says to them, I have said you Are God's, adds also immediately, but you shall die like men:
and shall not the apprehension of spiritual death be also grievous, and make us speedily seek the remedy? to bury that death in Christs death? Circumcision was a bloody and cruell, a tedious and grievous Sacrament,
and shall not the apprehension of spiritual death be also grievous, and make us speedily seek the remedy? to bury that death in Christ death? Circumcision was a bloody and cruel, a tedious and grievous Sacrament,
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as may appear by that forty years forbearing of it for journeying sake, Josh. 5.6. and by the prevailing of Simeon and Levi, two men (for there be no more mentioned) to the Massacre of all the Males in a whole City, being newly circumcised, Gen. 34.25.
as may appear by that forty Years forbearing of it for journeying sake, Josh. 5.6. and by the prevailing of Simeon and Levi, two men (for there be no more mentioned) to the Massacre of all the Males in a Whole city, being newly circumcised, Gen. 34.25.
and easie, and shall wee presume then to delay Baptism (which is to us in stead of Circumcision) till the moneth bee up? The Minister is required to bee speedy in ministring it in case of danger:
and easy, and shall we presume then to Delay Baptism (which is to us in stead of Circumcision) till the Monn be up? The Minister is required to be speedy in ministering it in case of danger:
And doth not this also binde the people to shun delay, and to prevent danger? Yea the Common Prayer book in the beginning of private Baptism injoyneth, that Baptism be not delayed past the first Sunday or Holy day, without cause approved by the Curate:
And does not this also bind the people to shun Delay, and to prevent danger? Yea the Common Prayer book in the beginning of private Baptism enjoin, that Baptism be not delayed passed the First Sunday or Holy day, without cause approved by the Curate:
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And is it not a shame that an abuse should grow to a custom, which every curate may remedy? When Demetrius called in question the dishonour of Diana, and the despising of her magnificence (as hee calls it) the multitude made an outcry no lesse then two hours long, Great is Diana of the Ephesians, Act. 19.27.
And is it not a shame that an abuse should grow to a custom, which every curate may remedy? When Demetrius called in question the dishonour of Diana, and the despising of her magnificence (as he calls it) the multitude made an outcry no less then two hours long, Great is Diana of the Ephesians, Act. 19.27.
And shall we see the dishonour of God, and the despising of his magnificence and munificence (in that Image which is not from Jupiter, but of Jehovah ) grow into a custom,
And shall we see the dishonour of God, and the despising of his magnificence and munificence (in that Image which is not from Jupiter, but of Jehovah) grow into a custom,
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Namely, it is (as it seems) a custom or fashion in these parts, to bring Joy sops (as they call them) cups of Wire and Sops to the Communion table at the time of Weddings,
Namely, it is (as it seems) a custom or fashion in these parts, to bring Joy sops (as they call them) cups of Wire and Sops to the Communion table At the time of Weddings,
and to fill the same table with pots and cakes immediately after the end of the marriage, that the Bridegroom and Bride and their company may eat, drink, and be merry:
and to fill the same table with pots and cakes immediately After the end of the marriage, that the Bridegroom and Bride and their company may eat, drink, and be merry:
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But what hath carnal eating and drinking to doe with that table which is provided onely for the soules fast? Yea the Canon forbids any Feasts, banquets, or drinkings to be kept in the Church, Chappel or Churchyard, much more at the Communion table,
But what hath carnal eating and drinking to do with that table which is provided only for the Souls fast? Yea the Canon forbids any Feasts, banquets, or drinkings to be kept in the Church, Chappel or Churchyard, much more At the Communion table,
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and sanctifie our hearts, and strengthen our hands, that we may both know and doe our duties effectually to the obtaining of everlasting blessednesse thorough Jesus Christ, &c. Finis Serm. 3. Trino-uni gloria.
and sanctify our hearts, and strengthen our hands, that we may both know and do our duties effectually to the obtaining of everlasting blessedness through jesus christ, etc. Finis Sermon 3. Trino-uni gloria.
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and without a Parable spake he not unto them. And the end and reason he sheweth ver. 11. namely, for opening to his disciples, but for shutting to others:
and without a Parable spoke he not unto them. And the end and reason he shows for. 11. namely, for opening to his Disciples, but for shutting to Others:
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sometimes for the Church Triumphant, and state of glory, as Mat. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the Kingdom of Heaven.
sometime for the Church Triumphant, and state of glory, as Mathew 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of Heaven.
Sometimes for the Church Militant, and state of Grace, as Mat. 19.14. Suffer little children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.
Sometime for the Church Militant, and state of Grace, as Mathew 19.14. Suffer little children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.
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Sometimes for the gathering of the Church, the Ministry of the Word, the very Kingdom of the Gospel, as Mat. 21.43. The Kingdom of God shall be taken from you, and given to a nation that shall bring forth the fruits thereof.
Sometime for the gathering of the Church, the Ministry of the Word, the very Kingdom of the Gospel, as Mathew 21.43. The Kingdom of God shall be taken from you, and given to a Nation that shall bring forth the fruits thereof.
The first part of this description of the Ministerial work is by its honour or dignity, it is the Kingdom of Heaven: Behold its honour, yea indeed its double honour.
The First part of this description of the Ministerial work is by its honour or dignity, it is the Kingdom of Heaven: Behold its honour, yea indeed its double honour.
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And that it hath this force in this nature to subdue Kings, witness the many Kings and Kingdoms that have been drawn from heathenish superstition to Evangelicall profession by this silly net of simple Fishermen.
And that it hath this force in this nature to subdue Kings, witness the many Kings and Kingdoms that have been drawn from Heathenish Superstition to Evangelical profession by this silly net of simple Fishermen.
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All which together do cry the truth of that which the Prophet spake concerning the Church Is. 49.23. Kings shall be thy nursing fathers, and Queens shall be thy nursing mothers: and of that Psal. 72.11. All Kings shall fall down before him, all nations shall do him service.
All which together do cry the truth of that which the Prophet spoke Concerning the Church Is. 49.23. Kings shall be thy nursing Father's, and Queen's shall be thy nursing mother's: and of that Psalm 72.11. All Kings shall fallen down before him, all Nations shall do him service.
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so that by meanes of this our Ministry, that also is fulfilled and brought to passe Exod. 19.16. Ye shall be unto me a kingdome of Priests: and that Rev. 5.10. Thou hast made us unto our God Kings and Priests, and we shall reign on the earth.
so that by means of this our Ministry, that also is fulfilled and brought to pass Exod 19.16. You shall be unto me a Kingdom of Priests: and that Rev. 5.10. Thou hast made us unto our God Kings and Priests, and we shall Reign on the earth.
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and against the pinching of their own industry; against outward shame, against inward pain: For seeing their calling and employment is so high and excellent, so great and honourable,
and against the pinching of their own industry; against outward shame, against inward pain: For seeing their calling and employment is so high and excellent, so great and honourable,
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and he that despiseth you despiseth me, Luk. 10.16. This therefore may well be our sufficit, our sufficient satisfaction against all discomforts, and discouragements,
and he that despises you despises me, Luk. 10.16. This Therefore may well be our sufficit, our sufficient satisfaction against all discomforts, and discouragements,
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They are no more slaves to lust and pleasure, but even in all tribulation more then conquerors, Rom. 8.37. they beat downe their body, and bring it into subjection, 1 Cor. 9.27. They crucifie the flesh, with the affections and lusts, Gal. 5.24. they are born of God, and doe overcome the world, 1 Joh. 5.4. they are made Kings.
They Are no more slaves to lust and pleasure, but even in all tribulation more then conquerors, Rom. 8.37. they beatrice down their body, and bring it into subjection, 1 Cor. 9.27. They crucify the Flesh, with the affections and Lustiest, Gal. 5.24. they Are born of God, and do overcome the world, 1 John 5.4. they Are made Kings.
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Yea not onely they shall finde this alteration and exaltation in themselves, but we shall also find a change of their affection and disposition toward us (for it is unpossible that this great work should be wrought in them,
Yea not only they shall find this alteration and exaltation in themselves, but we shall also find a change of their affection and disposition towards us (for it is unpossible that this great work should be wrought in them,
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but they must acknowledge the instruments and workers) their contempt will be turned to reverence, their neglect to respect, their spight to love, their grudging and murmuring into freewill offering, liberall contributing:
but they must acknowledge the Instruments and workers) their contempt will be turned to Reverence, their neglect to respect, their spite to love, their grudging and murmuring into freewill offering, liberal contributing:
Even so far forth, as not onely inwardly to conceive, but even outwardly to expresse that acclamation, How beautifull are the feet of them that bring glad tidings of peace,
Even so Far forth, as not only inwardly to conceive, but even outwardly to express that acclamation, How beautiful Are the feet of them that bring glad tidings of peace,
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Alezander having subdued the great world, or at least a great part of the world, where was his honour when he failed in that little rule of himself? Surely he then being in honour had no understanding,
Alexander having subdued the great world, or At least a great part of the world, where was his honour when he failed in that little Rule of himself? Surely he then being in honour had no understanding,
for that was Judas his sin, who therefore hanged himself, and burst asunder in the midst, Act. 1.18. Not but that he may rejoyce in his labour, and take his portion, Eccl. 2.24. & 5.17.
for that was Judas his since, who Therefore hanged himself, and burst asunder in the midst, Act. 1.18. Not but that he may rejoice in his labour, and take his portion, Ecclesiastes 2.24. & 5.17.
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And thou shalt not muzzle the mouth of the Oxe that treadeth out the corn, 1 Cor. 9.9. but it must be done willingly, and of a ready mind, not for filthy lucre sake, 1 Pet. 5.2. His work is heavenly, his aim and end likewise must be heavenly and holy, and voyd of earthly respect.
And thou shalt not muzzle the Mouth of the Ox that treadeth out the corn, 1 Cor. 9.9. but it must be done willingly, and of a ready mind, not for filthy lucre sake, 1 Pet. 5.2. His work is heavenly, his aim and end likewise must be heavenly and holy, and void of earthly respect.
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and therefore be contented to be discontented, and pleased to be displeased, and think it their honour to be dishonoured as concerning the flesh and the outward man, accounting the faithfull wounds of a lover better then the pleasant kisses of an enemy, Prov. 27.6.
and Therefore be contented to be discontented, and pleased to be displeased, and think it their honour to be dishonoured as Concerning the Flesh and the outward man, accounting the faithful wounds of a lover better then the pleasant Kisses of an enemy, Curae 27.6.
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And Gods precious balms (though they break the head Ps. 114.5) yet (because they heal as soon as break) more acceptable, more comfortable, more estimable then the old serpents apples offered from the forbidden tree,
And God's precious balms (though they break the head Ps. 114.5) yet (Because they heal as soon as break) more acceptable, more comfortable, more estimable then the old Serpents Apples offered from the forbidden tree,
The summe of all this together is to expresse it to be a very catching craft, a very Fishermans work, a catching of men, as Mat. 4.19. Follow me, and I will make you Fishers of men:
The sum of all this together is to express it to be a very catching craft, a very Fishermans work, a catching of men, as Mathew 4.19. Follow me, and I will make you Fishers of men:
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no pleasing, but rather displeasing baits: Take up the crosse, Mar. 10.21. Suffer affliction as the good Souldiers of Jesus Christ, 2 Tim. 2.3. Only this is all, it promiseth safety to the taken, but losse to the not taken;
no pleasing, but rather displeasing baits: Take up the cross, Mar. 10.21. Suffer affliction as the good Soldiers of jesus christ, 2 Tim. 2.3. Only this is all, it promises safety to the taken, but loss to the not taken;
Yea so in this place, it is set forth singularly (a Net) whereas elswhere there is often mention made of Nets in discourse of Fishing, or Fishers in the scriptures; Mending their nets, Mat. 4.21. Washing their nets: Let slip your nets, Luk. 5.2, 4. But here it is (a net) expressing unity.
Yea so in this place, it is Set forth singularly (a Net) whereas elsewhere there is often mention made of Nets in discourse of Fishing, or Fishers in the Scriptures; Mending their nets, Mathew 4.21. Washing their nets: Let slip your nets, Luk. 5.2, 4. But Here it is (a net) expressing unity.
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for the gathering together of the Saints, for the edification of the body of Christ, Eph. 4.12. O then blessed are they that build on Christ, and after his levell;
for the gathering together of the Saints, for the edification of the body of christ, Ephesians 4.12. Oh then blessed Are they that built on christ, and After his level;
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Every kingdom divided against it self shall bee brought to nought, Mat. 12.25. And blessed are they who being gathered by this net, are also united in it:
Every Kingdom divided against it self shall be brought to nought, Mathew 12.25. And blessed Are they who being gathered by this net, Are also united in it:
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For if ye have bitter envyings, and strife in your hearts, rejoyce not, neither be ye lyars against the truth, this wisdom descendeth not from above,
For if you have bitter envyings, and strife in your hearts, rejoice not, neither be the liars against the truth, this Wisdom Descendeth not from above,
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but is earthly, sensual, and devillish, Jam. 3.14. Endeavour therefore to keep the unitie of the spirit in the bond of peace, Eph. 4.3. The unity of the spirit, that's in faith;
but is earthly, sensual, and devilish, Jam. 3.14. Endeavour Therefore to keep the unity of the Spirit in the bound of peace, Ephesians 4.3. The unity of the Spirit, that's in faith;
Hee shall come down like the rain, even as the drops that water the earth, Ps. 72.6. Learn here, first to bee humble, to deny naturall strength and freedome of will, and to acknowledge Gods power in drawing thee;
He shall come down like the rain, even as the drops that water the earth, Ps. 72.6. Learn Here, First to be humble, to deny natural strength and freedom of will, and to acknowledge God's power in drawing thee;
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for thus he boasteth, I when I am lift up from the earth, will draw all men unto me, Joh. 12.32. There's the primus, and the ultimus motor, the beginner and ender of this draught, the author and finisher of our faith, Heb. 12.2.
for thus he boasts, I when I am lift up from the earth, will draw all men unto me, John 12.32. There's the primus, and the Ultimus motor, the beginner and endear of this draught, the author and finisher of our faith, Hebrew 12.2.
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Thou art first dead, but Gods voice shall pierce thy deadness and make thee hear, and then thou shalt not be dead still, but live, that is, have thy motion.
Thou art First dead, but God's voice shall pierce thy deadness and make thee hear, and then thou shalt not be dead still, but live, that is, have thy motion.
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Work out your own salvation with fear and trembling, Phil. 2.12. Take therefore the Churches resolution Can. 1.4. Draw me, and we will run after thee:
Work out your own salvation with Fear and trembling, Philip 2.12. Take Therefore the Churches resolution Can. 1.4. Draw me, and we will run After thee:
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Thirdly, learn here also to be fearfull, be not high minded, but fear, Rom. 11.20. Blessed is the man that feareth alway, Prov. 28.14. Thou must not think thy self to be caught at the first pull;
Thirdly, Learn Here also to be fearful, be not high minded, but Fear, Rom. 11.20. Blessed is the man that fears always, Curae 28.14. Thou must not think thy self to be caught At the First pull;
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and to endure but a season, Mat. 7. For as not every calling to the Lord-doth make repentance, Not every one that saith to me, Lord, Lord, shall enter into the Kingdome of heaven, Mat. 7. So neither doth every calling from the Lord make faith;
and to endure but a season, Mathew 7. For as not every calling to the Lord-doth make Repentance, Not every one that Says to me, Lord, Lord, shall enter into the Kingdom of heaven, Mathew 7. So neither does every calling from the Lord make faith;
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Samuel was called the fourth time before he was sped of his errand, 1 Sam. 3. Yea Judas, after all his illumination proved but a lost child, Joh. 17.20. Be sober therefore in the beginning, that thou mayst hold out unto the ending, and so run that thou mayst obtain, 1 Cor. 9.24. for the hasty runner commonly is soonest out of breath.
Samuel was called the fourth time before he was sped of his errand, 1 Sam. 3. Yea Judas, After all his illumination proved but a lost child, John 17.20. Be Sobrium Therefore in the beginning, that thou Mayest hold out unto the ending, and so run that thou Mayest obtain, 1 Cor. 9.24. for the hasty runner commonly is soonest out of breath.
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The work of the spirit by the Ministry of the Word, is no violent, or sudden hoysing (like to Elijahs whirlwind, 2 King. 2.11.) but a moderate drawing, like to a draw-net.
The work of the Spirit by the Ministry of the Word, is no violent, or sudden hoisting (like to Elijahs whirlwind, 2 King. 2.11.) but a moderate drawing, like to a draw-net.
For though it costeth him a great deal of pains to knit his net, and to contrive it in its fashion (for he is no right Fisherman that cannot knit his own net) yet is it much more paines and labour to exercise it in the sea, without which all is in vain.
For though it costeth him a great deal of pains to knit his net, and to contrive it in its fashion (for he is no right Fisherman that cannot knit his own net) yet is it much more pains and labour to exercise it in the sea, without which all is in vain.
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And this also is the main matter of our calling, even this very labour and exercise of spirituall fishing, I mean the very exercise of Preaching, it is laborious,
And this also is the main matter of our calling, even this very labour and exercise of spiritual fishing, I mean the very exercise of Preaching, it is laborious,
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Yea without this, all skill in contriving, all art, all learning, all knowledge, is all (shall I say) nothing? yea worse then nothing, instead of honouring us, it will but condemn us:
Yea without this, all skill in contriving, all art, all learning, all knowledge, is all (shall I say) nothing? yea Worse then nothing, instead of honouring us, it will but condemn us:
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and as St. Paul makes question, Who is sufficient for it? 2 Cor. 2.16. Presbyteri officio perfunctoriè acto nihil facilius, sed apud Deum nihil tristius:
and as Saint Paul makes question, Who is sufficient for it? 2 Cor. 2.16. Presbyteries Officio perfunctoriè Act nihil Facilius, sed apud God nihil Tristius:
rectè autem acto, nihil laboriosius, sed apud Deum nihil beatius, saith St. Augustine (August. Valerio Epist. 148.) Nothing is more easie then the Ministers office if it be slightly handled,
rectè autem Act, nihil laboriosius, sed apud God nihil Beatus, Says Saint Augustine (August. Valerio Epistle 148.) Nothing is more easy then the Ministers office if it be slightly handled,
Patrons would not give that which is holy unto dogs, Mat. 7.6. (rob Churches to maintain expences) Neither would the people receive holy things as dogs, turning again against the Minister,
Patrons would not give that which is holy unto Dogs, Mathew 7.6. (rob Churches to maintain expenses) Neither would the people receive holy things as Dogs, turning again against the Minister,
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For the Fisherman though he goes not far to sea, yet goes in great danger, having but a tottering boat, easie to bee overturned with the winds, apt to be filled with the waves:
For the Fisherman though he Goes not Far to sea, yet Goes in great danger, having but a tottering boat, easy to be overturned with the winds, apt to be filled with the waves:
yet doe wee things as much to be avoyded, and so our ill life pulls down more then our good learning and labour can build up, which turnes to our own danger:
yet do we things as much to be avoided, and so our ill life pulls down more then our good learning and labour can built up, which turns to our own danger:
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Which may well make us wary, but not weary in our worke: We must bee wise as serpents, but innocent as doves, Mat. 10.6. Thou son of man be not thou rebellions like this rebellious house:
Which may well make us wary, but not weary in our work: We must be wise as Serpents, but innocent as Dove, Mathew 10.6. Thou son of man be not thou rebellions like this rebellious house:
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But as for us, if we be not weary of well doing, in due time we shall reap if we faint not, Gal. 6.9. And when the chief Shepheard shall appear, we shall receive an incorruptible crown of glory, 1 Pet. 5.4.
But as for us, if we be not weary of well doing, in due time we shall reap if we faint not, Gal. 6.9. And when the chief Shepherd shall appear, we shall receive an incorruptible crown of glory, 1 Pet. 5.4.
for he bids his Disciples Go preach the Gospel to every creature, Mar. 16.15. To every creature? This speech seemeth so Catholike as to include all things:
for he bids his Disciples Go preach the Gospel to every creature, Mar. 16.15. To every creature? This speech seems so Catholic as to include all things:
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And for other reasonable creatures besides man there are none but Angels, and to some of them it is needlesse, they being already confirmed not onely in grace but in glory (the elect Angels, 1 Tim. 5.21.) And to the other some it is speedlesse, they being reprobated in sin and judgement, Irreparabiliter (as St. Bernard.) Reserved in everlasting chains under darkness,
And for other reasonable creatures beside man there Are none but Angels, and to Some of them it is needless, they being already confirmed not only in grace but in glory (the elect Angels, 1 Tim. 5.21.) And to the other Some it is speedless, they being reprobated in since and judgement, Irreparabiliter (as Saint Bernard.) Reserved in everlasting chains under darkness,
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To every creature then must needs bee onely to every of Mankind, who indeed is every creature, both in respect of kind, and in respect of end. In respect of kind:
To every creature then must needs be only to every of Mankind, who indeed is every creature, both in respect of kind, and in respect of end. In respect of kind:
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and in the person of Christ he is exalted far above all principalities and powers, and might, and domination, Eph. 1.21. but also in obedience and service, use and ministry;
and in the person of christ he is exalted Far above all principalities and Powers, and might, and domination, Ephesians 1.21. but also in Obedience and service, use and Ministry;
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What is this but to mans use and service? yea the Angels are all ministring spirits, sent forth to minister for their sakes that shall be heirs of salvation, Heb. 1.14.
What is this but to men use and service? yea the Angels Are all ministering spirits, sent forth to minister for their sakes that shall be Heirs of salvation, Hebrew 1.14.
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And shall I speak it? hath every creature onely its end of being in man? May it not be said that it hath also its end of well-being in some sort included and implyed,
And shall I speak it? hath every creature only its end of being in man? May it not be said that it hath also its end of well-being in Some sort included and employed,
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For the fervent desire of the creature waiteth when the sons of God shall be revealed — Because the creature shall be delivered from the bondage of corruption into the glorious liberty of the sons of God;
For the fervent desire of the creature waits when the Sons of God shall be revealed — Because the creature shall be Delivered from the bondage of corruption into the glorious liberty of the Sons of God;
for we know that every creature groaneth with us also, and travelleth in pain together unto this present, Rom. 8. Yea the very Angels perfection (though it be not I say concluded in us) yet it seemeth much to depend upon us:
for we know that every creature Groaneth with us also, and travelleth in pain together unto this present, Rom. 8. Yea the very Angels perfection (though it be not I say concluded in us) yet it seems much to depend upon us:
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for both by our conversion their joy is inlarged (there is joy in the presence of the Angels for one sinner that converteth, Luk. 15.10.) and also by our Ministry and Preaching their knowledge is perfected;
for both by our conversion their joy is enlarged (there is joy in the presence of the Angels for one sinner that Converts, Luk. 15.10.) and also by our Ministry and Preaching their knowledge is perfected;
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O honourable excellency of mankind! (let me digresse a little that I may admire it.) Man is every creature, all were created for him, all are included in him, all are restored with him, all are perfected through him,
Oh honourable excellency of mankind! (let me digress a little that I may admire it.) Man is every creature, all were created for him, all Are included in him, all Are restored with him, all Are perfected through him,
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and earthly pride swallowed up in this which is so divine and heavenly? why doe we not endeavour to walk worthy of this high calling, possessing our vessell in holyness and honour? And seeing God shutteth up all in us, making us the onely fish of his net, the onely mark whereto all his works of power,
and earthly pride swallowed up in this which is so divine and heavenly? why do we not endeavour to walk worthy of this high calling, possessing our vessel in holiness and honour? And seeing God shutteth up all in us, making us the only Fish of his net, the only mark whereto all his works of power,
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and into the Cities of the Samaritanes enter ye not, Mat. 10.5. That charge was given in and for the time of the Jews, while their Synagogues stood firmly founded on Moses ceremonies:
and into the Cities of the Samaritans enter you not, Mathew 10.5. That charge was given in and for the time of the jews, while their Synagogues stood firmly founded on Moses ceremonies:
For Christ was a Minister of the Circumcision, to confirm the promises made unto the Fathers, Rom. 15.8. His time was not yet come to be published to the Gentiles:
For christ was a Minister of the Circumcision, to confirm the promises made unto the Father's, Rom. 15.8. His time was not yet come to be published to the Gentiles:
But when (by the consummatum est) the foundation of Ceremonies was razed, then the partition wall was broken down, the vail of the Temple did rent, all separation was removed,
But when (by the consummatum est) the Foundation of Ceremonies was razed, then the partition wall was broken down, the Vail of the Temple did rend, all separation was removed,
and then also was the Holy Ghost given in such plenty and variety, as might suffice unto the fulfilling hereof, Act. 2. We see then that though the Jewish priviledge was great,
and then also was the Holy Ghost given in such plenty and variety, as might suffice unto the fulfilling hereof, Act. 2. We see then that though the Jewish privilege was great,
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or partial estimation? Having the faith of our glorious Lord Jesus Christ in respect of persons, having respect to them that wear gay clothing, being partiall in our selves, and judges of evill thoughts:
or partial estimation? Having the faith of our glorious Lord jesus christ in respect of Persons, having respect to them that wear gay clothing, being partial in our selves, and judges of evil thoughts:
so speaketh St. James (Jam. 2.) upbraiding our uncharitablenesse, as if therein we did NONLATINALPHABET fight against God, opposing his will, and frustrating his ordinance.
so speaks Saint James (Jam. 2.) upbraiding our uncharitableness, as if therein we did fight against God, opposing his will, and frustrating his Ordinance.
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Or is it because of thy great wisdome and learning that thou thinkest thou hast no need of this net? why? It is written, I will destroy the wisdom of the wise,
Or is it Because of thy great Wisdom and learning that thou Thinkest thou hast no need of this net? why? It is written, I will destroy the Wisdom of the wise,
for he hath appointed a day in which he will judge the world in righteousness, Act. 17.31. Be patient therefore brethren unto the coming of the Lord, Jam. 5.7.
for he hath appointed a day in which he will judge the world in righteousness, Act. 17.31. Be patient Therefore brothers unto the coming of the Lord, Jam. 5.7.
Receiving the end of your faith, even the salvation of your souls, 1 Pet. 1.9. There is an end destructionis, of destruction, which belongeth to the reprobates, whose end is damnation, Phil. 3.19.
Receiving the end of your faith, even the salvation of your Souls, 1 Pet. 1.9. There is an end destructionis, of destruction, which belongeth to the Reprobates, whose end is damnation, Philip 3.19.
1. In thy Intention, do nothing without an end, bethink, forecast, plot, and propose the end of what thou doest before thou begin it, take nothing in hand without a right end intended:
1. In thy Intention, do nothing without an end, bethink, forecast, plot, and propose the end of what thou dost before thou begin it, take nothing in hand without a right end intended:
Deceive not thy self in valuing the things of this world as lasting things to build thy joy and comfort on as they doe that think their houses shall continue for ever,
Deceive not thy self in valuing the things of this world as lasting things to built thy joy and Comfort on as they do that think their houses shall continue for ever,
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Therefore let us take heed of abusing it, that so (rightly seeing, and acknowledging the momentany nature of these ending things) we may be lifted up to the excellency of that eternal weight of glory: and have our conversation in heaven:
Therefore let us take heed of abusing it, that so (rightly seeing, and acknowledging the momentany nature of these ending things) we may be lifted up to the excellency of that Eternal weight of glory: and have our Conversation in heaven:
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Looking (with Abraham, Heb. 11.10.) for a City, having a foundation, even a firme foundation, Immortall, undefiled, and that fadeth not away, 1 Pet. 1.4. 4. In thy preparation;
Looking (with Abraham, Hebrew 11.10.) for a city, having a Foundation, even a firm Foundation, Immortal, undefiled, and that fades not away, 1 Pet. 1.4. 4. In thy preparation;
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Thou fool, this night will they take away thy soul from thee, then whose shall those things be which thou hast provided, Luk. 12.20. Be thou therefore crucified to the world, and the world to thee.
Thou fool, this night will they take away thy soul from thee, then whose shall those things be which thou hast provided, Luk. 12.20. Be thou Therefore Crucified to the world, and the world to thee.
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that so being alway in a readiness, and like a diligent servant waiting for his master, thou mayst say with the Apostle, I dye dayly; yea I desire to be dissolved, and to be with Christ.
that so being always in a readiness, and like a diligent servant waiting for his master, thou Mayest say with the Apostle, I die daily; yea I desire to be dissolved, and to be with christ.
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For God seeth not as man seeth, by succession of time, and by uncertain change ( with him is no variableness, Jam. 1.17.) but he is I am, Exod. 3. Having all time for ever present,
For God sees not as man sees, by succession of time, and by uncertain change (with him is no variableness, Jam. 1.17.) but he is I am, Exod 3. Having all time for ever present,
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Shall there be evill in the City (that is, evill of affliction) and the Lord hath not done it? Am. 3.6. I form the light, and create darknes, I make peace, and create evill, I the Lord do all these things, Is. 45.7.
Shall there be evil in the city (that is, evil of affliction) and the Lord hath not done it? Am. 3.6. I from the Light, and create darkness, I make peace, and create evil, I the Lord do all these things, Is. 45.7.
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Cannot a sparrow light on the ground without God? And doest thou think that any thing that belongeth unto thee (thy life, thy health, thy wealth, thy credit) can fall to the ground without God? Are not the hairs of our head all numbred? and are wee not of more value then many sparrows? And if it bee Gods wisdom and providence that disposeth of every thing,
Cannot a sparrow Light on the ground without God? And dost thou think that any thing that belongeth unto thee (thy life, thy health, thy wealth, thy credit) can fallen to the ground without God? are not the hairs of our head all numbered? and Are we not of more valve then many sparrows? And if it be God's Wisdom and providence that Disposeth of every thing,
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We know that all things work together for the best to them that love God, even to them that are called of his purpose, Rom. 8.28. Say therefore with comfort in all things, thy will be done, as well in regard of thy sufferings as of thy doings:
We know that all things work together for the best to them that love God, even to them that Are called of his purpose, Rom. 8.28. Say Therefore with Comfort in all things, thy will be done, as well in regard of thy sufferings as of thy doings:
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Or whether he let loose Satan himself as his executioner upon thee, say (as in such case Job did) The Lord giveth, and the Lord taketh, blessed be the name of the Lord:
Or whither he let lose Satan himself as his executioner upon thee, say (as in such case Job did) The Lord gives, and the Lord Takes, blessed be the name of the Lord:
Yea howsoever thou art crossed or afflicted, let Eli's words be ready in thy mouth, It is the Lord, let him doe whatsoever seemeth him good, 1 Sam. 3.18.
Yea howsoever thou art crossed or afflicted, let Eli's words be ready in thy Mouth, It is the Lord, let him do whatsoever seems him good, 1 Sam. 3.18.
for, All thy works praise thee, O God, and thy Saints give thanks unto thee, Ps. 145.10. All praise him in their being, we should thank him in our speaking:
for, All thy works praise thee, Oh God, and thy Saints give thanks unto thee, Ps. 145.10. All praise him in their being, we should thank him in our speaking:
For he that is Lord over all, is rich unto all, Rom. 10.12. He hath made all things beautifull in their time, Eccl. 3.11. In wisdom hath he made them all, the earth is full of his riches, Psal. 104.24.
For he that is Lord over all, is rich unto all, Rom. 10.12. He hath made all things beautiful in their time, Ecclesiastes 3.11. In Wisdom hath he made them all, the earth is full of his riches, Psalm 104.24.
O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men, that they would offer unto him the sacrifices of thanksgiving,
Oh that men would Therefore praise the Lord for his Goodness, and declare the wonders that he does for the children of men, that they would offer unto him the Sacrifices of thanksgiving,
For not onely in general it is said, Every man shall be judged according to his works, Rev. 20.13. but of his works also in particular, Every mans work shall be made manifest, for the day shall declare it, 1 Cor. 3.13. And we watch for your soules as they that must give accompt, Heb. 13.17. Which may well unite both Ministers and people here in affection, seeing they shall be so united there in condition.
For not only in general it is said, Every man shall be judged according to his works, Rev. 20.13. but of his works also in particular, Every men work shall be made manifest, for the day shall declare it, 1 Cor. 3.13. And we watch for your Souls as they that must give account, Hebrew 13.17. Which may well unite both Ministers and people Here in affection, seeing they shall be so united there in condition.
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Why doest thou judge thy brother? or why doest thou despise thy brother, for we must all appear before the judgement seat of Christ, Rom. 14.10. But to the purpose;
Why dost thou judge thy brother? or why dost thou despise thy brother, for we must all appear before the judgement seat of christ, Rom. 14.10. But to the purpose;
this tryall and examination, here is expressed by way of separation, and three things herein are set forth. 1. Who shall be separated. 2. By whom. 3. To what. First, who shall be parted:
this trial and examination, Here is expressed by Way of separation, and three things herein Are Set forth. 1. Who shall be separated. 2. By whom. 3. To what. First, who shall be parted:
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for there shall enter there no unclean thing, neither whatsoever worketh abhomination, or lies, but they which are written in the lambs book of life, Rev. 21.27.
for there shall enter there no unclean thing, neither whatsoever works abomination, or lies, but they which Are written in the Lambs book of life, Rev. 21.27.
But what though God endure their mockery, and suffer them to prophane his mysteries for a while, the time will come when he will make a separation of them,
But what though God endure their mockery, and suffer them to profane his Mysteres for a while, the time will come when he will make a separation of them,
For God will lighten things hid in darknesse, and make the counsels of the heart manifest, 1 Cor. 4.5. Christ discovered one traytor in this world by giving him a sop;
For God will lighten things hid in darkness, and make the Counsels of the heart manifest, 1 Cor. 4.5. christ discovered one traitor in this world by giving him a sop;
That is expressed in the exposition of this Parable, namely, that it is the Angels, ver. 49. The Angels shall go forth and sever the bad from among the just:
That is expressed in the exposition of this Parable, namely, that it is the Angels, ver. 49. The Angels shall go forth and sever the bad from among the just:
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for, the Angel of the Lord tarrieth round about them that fear him, and delivereth them, Psal. 34.7. whereof we have many examples in the Scriptures. In our death;
for, the Angel of the Lord tarrieth round about them that Fear him, and Delivereth them, Psalm 34.7. whereof we have many Examples in the Scriptures. In our death;
but received for the present by special illumination: For I read, The Lord knoweth who are his, 2 Tim. 2.19. but I read not that any Angel knoweth who are his:
but received for the present by special illumination: For I read, The Lord Knoweth who Are his, 2 Tim. 2.19. but I read not that any Angel Knoweth who Are his:
as they did unto Elisha, 2 King. 6.16. It may be to converse with us, as unto Abraham, Gen. 18.2. It may be to pluck us out of some ill company, as unto Lot, Gen. 19.15. It may be to rid ue of some captivity, as to the Apostles, Act. 5.19.
as they did unto Elisha, 2 King. 6.16. It may be to converse with us, as unto Abraham, Gen. 18.2. It may be to pluck us out of Some ill company, as unto Lot, Gen. 19.15. It may be to rid we of Some captivity, as to the Apostles, Act. 5.19.
and seeing God thus giveth us heaven upon earth in regard of the Angels ministring, let us so pass the time of our dwelling here in fear, that we may also on our parts make heaven upon earth by our holy conversing.
and seeing God thus gives us heaven upon earth in regard of the Angels ministering, let us so pass the time of our Dwelling Here in Fear, that we may also on our parts make heaven upon earth by our holy conversing.
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and take my rest, for it is thou Lord only that makest me dwel in safety, Ps. 4.8. 3. The third and last thing observed in this separation, is to what end it is:
and take my rest, for it is thou Lord only that Makest me dwell in safety, Ps. 4.8. 3. The third and last thing observed in this separation, is to what end it is:
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Here is a plain difference, and dissimilitude (as in most Allegories commonly there is) for the casting away of the refuse fish into the sea again, is their desired life and safety;
Here is a plain difference, and dissimilitude (as in most Allegories commonly there is) for the casting away of the refuse Fish into the sea again, is their desired life and safety;
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And what then? is there any need of use or application of this to be made unto you? will ye look for my sparing it? hath it not life enough to speak it self? will ye expect my pressing it? is not the weight of it sufficient to press and oppress your consciences? When Paul disputed of judgement to come, it made Felix (an Infidel) to tremble,
And what then? is there any need of use or application of this to be made unto you? will you look for my sparing it? hath it not life enough to speak it self? will you expect my pressing it? is not the weight of it sufficient to press and oppress your Consciences? When Paul disputed of judgement to come, it made Felix (an Infidel) to tremble,
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and shall not all Christian hearts shake and tremble, and be astonished at the very thought of it? If you will have any use or instruction of it, take it of St. Peter, The day of the Lord shall come as a thief in the night, in which the heavens shall pass away with a noise,
and shall not all Christian hearts shake and tremble, and be astonished At the very Thought of it? If you will have any use or instruction of it, take it of Saint Peter, The day of the Lord shall come as a thief in the night, in which the heavens shall pass away with a noise,
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What then? It is right and fit that we present him with this joynt issue of the spirit, from whom joyntly with the Father the spirit proceedeth, and upon us descended;
What then? It is right and fit that we present him with this joint issue of the Spirit, from whom jointly with the Father the Spirit Proceedeth, and upon us descended;
When the comforter is come, whom I will send unto you from the Father, even the spirit of truth, Joh. 15.26. Again, Piety and Charity are the two feet of the soul, whereon it standeth, wherewith it walketh;
When the comforter is come, whom I will send unto you from the Father, even the Spirit of truth, John 15.26. Again, Piety and Charity Are the two feet of the soul, whereon it Stands, wherewith it walks;
part of iron, strong to God-ward in the duties of the first Table (so is Piety) part of clay, plyable to man in the duties of the second Table (so is Charity) What then? we can doe no lesse then extend these footsteps in both kinds,
part of iron, strong to Godward in the duties of the First Table (so is Piety) part of clay, pliable to man in the duties of the second Table (so is Charity) What then? we can do no less then extend these footsteps in both Kinds,
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For, Behold (saith the Angels to the shepheards, Luk. 2.) I bring you glad tidings of great joy which shall be to all people, that is, that unto you is born this day in the City of David a Saviour, which is Christ the Lord.
For, Behold (Says the Angels to the shepherds, Luk. 2.) I bring you glad tidings of great joy which shall be to all people, that is, that unto you is born this day in the city of David a Saviour, which is christ the Lord.
even as the wings of a dove which is covered with silver wings, and her feathers like gold, Psal. 68. In the expectation whereof David (as rapt and ravished) cryeth out, Psal. 55.6. O that I had wings like a dove, for then would I flee away and be at rest.
even as the wings of a dove which is covered with silver wings, and her Feathers like gold, Psalm 68. In the expectation whereof David (as rapt and ravished) Cries out, Psalm 55.6. Oh that I had wings like a dove, for then would I flee away and be At rest.
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Well and wisely therefore do we now present him with this sum of our obedience during our celebration of his first coming, that so hee may make up our accompt,
Well and wisely Therefore do we now present him with this sum of our Obedience during our celebration of his First coming, that so he may make up our account,
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and conscionably, with the head, and with the heart intended and attended, and so both the receipt and the return of those graces may truly appear in us, I have chosen this Text, which sheweth the Fountain, the Stream, and the Banks of Grace:
and Conscionably, with the head, and with the heart intended and attended, and so both the receipt and the return of those graces may truly appear in us, I have chosen this Text, which shows the Fountain, the Stream, and the Banks of Grace:
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This Text suteth very well and agreeth with other answerable Scriptures which doe set forth the gifts of Grace, the effects of the Spirit by the embleme or instance of water, which we find very frequent and common:
This Text suits very well and agreeth with other answerable Scriptures which do Set forth the Gifts of Grace, the effects of the Spirit by the emblem or instance of water, which we find very frequent and Common:
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Every good and perfect gift is from above, and cometh down from the father of lights, Jam. 1.17. 2. Water filleth the lowly valleys, so Grace replenisheth humble minds:
Every good and perfect gift is from above, and comes down from the father of lights, Jam. 1.17. 2. Water fills the lowly valleys, so Grace replenisheth humble minds:
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For, God resisteth the proud, and giveth grace to the humble, Jam. 4.6. 3. Water purifieth, and multiplieth, or increaseth by running, but putrifyeth, and decreaseth by setling:
For, God Resisteth the proud, and gives grace to the humble, Jam. 4.6. 3. Water Purifieth, and multiplieth, or increases by running, but putrifyeth, and decreaseth by settling:
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And Grace by diligence is improved, but by negligence impaired: Thou evill and slothfull servant, thou oughtest to have put my money to the exchangers,
And Grace by diligence is improved, but by negligence impaired: Thou evil and slothful servant, thou Ought too have put my money to the exchangers,
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And the waters that came from under the Temple, Ezek. 47.1. were first to the ankles, then to the knees, then to the loyns, and became a River that no man might pass over.
And the waters that Come from under the Temple, Ezekiel 47.1. were First to the ankles, then to the knees, then to the loins, and became a River that no man might pass over.
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and I shall be clean, wash me, and I shall be whiter then snow, Psal. 51. Let us then make some application of this to our selves, that we may not passe it without some benefit.
and I shall be clean, wash me, and I shall be Whiter then snow, Psalm 51. Let us then make Some application of this to our selves, that we may not pass it without Some benefit.
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yea, if we would deny it, God and his Church will affirm it, that we have received it even litteral and mysticall washing in the Sacrament of Baptism: Shew then the proof of it in thy cleansing:
yea, if we would deny it, God and his Church will affirm it, that we have received it even literal and mystical washing in the Sacrament of Baptism: Show then the proof of it in thy cleansing:
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For certainly Gods Church is like a flock of sheep going up from the washing, Can. 4.2. They tell where they have been, they tell their washing by their cleannesse.
For Certainly God's Church is like a flock of sheep going up from the washing, Can. 4.2. They tell where they have been, they tell their washing by their cleanness.
Learn of David, I will wash mine hands in innocency, O Lord, and so will I go to thine altar, Psal. 26.6. Learn of St. James, Cleanse your hands ye sinners, and purge your hearts ye wavering minded, Jam. 4.8. Learn of St. Paul, Let us cleanse our selves from all filthiness of the flesh and spirit, 2 Cor. 7.1. That so we may be indeed (like the sheep coming out of the water) fair and clean:
Learn of David, I will wash mine hands in innocency, Oh Lord, and so will I go to thine altar, Psalm 26.6. Learn of Saint James, Cleanse your hands you Sinners, and purge your hearts you wavering minded, Jam. 4.8. Learn of Saint Paul, Let us cleanse our selves from all filthiness of the Flesh and Spirit, 2 Cor. 7.1. That so we may be indeed (like the sheep coming out of the water) fair and clean:
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And if thou art come to any degree of cleansing, O then especially beware of fouling, fall not again into that which thou hast forsaken, but say with the Spouse, Can. 5.3.
And if thou art come to any degree of cleansing, Oh then especially beware of fouling, fallen not again into that which thou hast forsaken, but say with the Spouse, Can. 5.3.
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even to defile the washer himselfe, and to make the washed fouler then before: for, it had been better for them not to have known the way of righteousness,
even to defile the washer himself, and to make the washed Fowler then before: for, it had been better for them not to have known the Way of righteousness,
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then after they have known it to turn from the holy Commandement, 2 Pet. 2.21. And when the unclean spirit is gone out of a man, and returneth again, the end of that man is worse then the beginning, Mat. 12.43. It is a kind of despite to the spirit of Grace, and (as much as in him lyeth) he defileth his washer.
then After they have known it to turn from the holy Commandment, 2 Pet. 2.21. And when the unclean Spirit is gone out of a man, and returns again, the end of that man is Worse then the beginning, Mathew 12.43. It is a kind of despite to the Spirit of Grace, and (as much as in him lies) he Defileth his washer.
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But the Holy God indeed most properly is the fountain of Grace, as being not onely ex natura, but ex officio (if I may so speak with reverence) the Paraclet, the comforter, the sanctifier, the spirit of sanctification, Rom. 1.4.
But the Holy God indeed most properly is the fountain of Grace, as being not only ex Nature, but ex Officio (if I may so speak with Reverence) the Paraclete, the comforter, the sanctifier, the Spirit of sanctification, Rom. 1.4.
Fulness of Prophesies that were concerning him, fulness of Offices that were upon him, fulness of Obedience that was in him. 1. Fulnesse of Prophecies;
Fullness of prophecies that were Concerning him, fullness of Offices that were upon him, fullness of obedience that was in him. 1. Fullness of Prophecies;
And in his time the fulfilling of the Scriptures is diligently noted in the discourse and passage of the Gospel, but most plainly Acts 13.29. They fulfilled all things that were written of him:
And in his time the fulfilling of the Scriptures is diligently noted in the discourse and passage of the Gospel, but most plainly Acts 13.29. They fulfilled all things that were written of him:
For he was a man full of sorrows, Is. 53.3. Active: Thus it becometh us (saith he) to fulfill all righteousness, Mat. 3.15. In a word, his particular actions were so many Emblemes of his fulnesse:
For he was a man full of sorrows, Is. 53.3. Active: Thus it Becometh us (Says he) to fulfil all righteousness, Mathew 3.15. In a word, his particular actions were so many Emblems of his fullness:
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He bade, fill the water pots with water, that he might fill them with wine, Joh. 2.7. Hee drew a full draught of fish, so full, that it brake the Net, and filled both ships that they sunck again, Luk. 5.6. Hee filled first five thousand bellies, and then twelve baskets, with five loaves and two fishes, Mat. 14.19. He filled his Disciples with the Holy Ghost:
He bade, fill the water pots with water, that he might fill them with wine, John 2.7. He drew a full draught of Fish, so full, that it brake the Net, and filled both ships that they sunk again, Luk. 5.6. He filled First five thousand bellies, and then twelve baskets, with five loaves and two Fish, Mathew 14.19. He filled his Disciples with the Holy Ghost:
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for besides that Christ by word inviteth, making proclamation of his fulnesse, Ho every one that thirsteth come ye to the waters, Is. 55.1. His very fulnesse it self sufficiently inviteth us.
for beside that christ by word Inviteth, making proclamation of his fullness, Ho every one that Thirsteth come you to the waters, Is. 55.1. His very fullness it self sufficiently Inviteth us.
Dulciùs ex ipso fonte bibuntur aquae, 'Tis best drinking where we may drink our fill: Suave est ex magno tollere acervo, 'Tis good taking where wee may take enough.
Dulciùs ex ipso Fonte bibuntur Water, It's best drinking where we may drink our fill: Suave est ex magno tollere acervo, It's good taking where we may take enough.
Would we have wealth? his riches are unsearchable, Eph. 3.8. Would we have health? he giveth water of life, Joh. 4.10. and bread of life, Joh. 6.48. Would we have liberty? If the Son shall make you free, then are ye free indeed, Joh. 6.36. Would we have honour? It is he that hath made us Kings and Priests even to reign on the earth, Rev. 5.10. Would we have pleasure? In his Garden there is Mirrh and spice, honey-comb and honey, wine and milk, and he biddeth us eat, O friends, drink and make you merry;
Would we have wealth? his riches Are unsearchable, Ephesians 3.8. Would we have health? he gives water of life, John 4.10. and bred of life, John 6.48. Would we have liberty? If the Son shall make you free, then Are you free indeed, John 6.36. Would we have honour? It is he that hath made us Kings and Priests even to Reign on the earth, Rev. 5.10. Would we have pleasure? In his Garden there is Mirrh and spice, honeycomb and honey, wine and milk, and he bids us eat, Oh Friends, drink and make you merry;
one in refusing of truth, another in choosing of falshood, as it is Jer. 2.13. My people have committed two evils, they have forsaken me the fountain of living waters, to dig to themselves broken pits that can hold no water. Again,
one in refusing of truth, Another in choosing of falsehood, as it is Jer. 2.13. My people have committed two evils, they have forsaken me the fountain of living waters, to dig to themselves broken pits that can hold no water. Again,
Christ is our pattern, we must learn of him (as in other things, so in this) even to be filled with the spirit, Eph. 5.18. To grow up into him which is the head unto a perfect man unto the measure of the age of the fulnesse of Christ, Eph. 4. That we may be filled with all fulnesse of God, Eph. 3.19. Our naturall Parents would not have us dwarfs in nature, our heavenly father will not have us dwarfs in grace:
christ is our pattern, we must Learn of him (as in other things, so in this) even to be filled with the Spirit, Ephesians 5.18. To grow up into him which is the head unto a perfect man unto the measure of the age of the fullness of christ, Ephesians 4. That we may be filled with all fullness of God, Ephesians 3.19. Our natural Parents would not have us dwarfs in nature, our heavenly father will not have us dwarfs in grace:
But why doe wee not Imitate Christs fulnesse of Grace? why doe we not desire it? why doe wee not thirst after it? No doubt because wee are filled other waies:
But why do we not Imitate Christ fullness of Grace? why do we not desire it? why do we not thirst After it? No doubt Because we Are filled other ways:
The reason then why we long not for Christs fulnesse, is, because we have some other fulnesse, either of worldliness, or else of windiness. Of worldlynesse:
The reason then why we long not for Christ fullness, is, Because we have Some other fullness, either of worldliness, or Else of windiness. Of worldlynesse:
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and the deceitfulness of riches choak it, and make it unfruitful, Mat. 13.22. Of windinesse: so are they filled who boast themselves like the Pharisee Luk. 18.11.
and the deceitfulness of riches choke it, and make it unfruitful, Mathew 13.22. Of windiness: so Are they filled who boast themselves like the Pharisee Luk. 18.11.
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Be therefore empty from such fillings, that thou mayst be filled with Christs fillings: for indeed, Nihil est vacuum, if God fill thee not, the Devil will:
Be Therefore empty from such fillings, that thou Mayest be filled with Christ fillings: for indeed, Nihil est vacuum, if God fill thee not, the devil will:
Learn not to love, that thou mayst love, empty thy self that thou mayst be filled (saith St. Augustin, in Ps. 31.26.) Fast therefore as Gluttons doe when they are bidden to a feast:
Learn not to love, that thou Mayest love, empty thy self that thou Mayest be filled (Says Saint Augustin, in Ps. 31.26.) Fast Therefore as Gluttons do when they Are bidden to a feast:
For the Church concludeth all her Prayers and Thanksgivings, through Jesus Christ our Lord, making him the onely Jacobs Ladder whereon God descendeth unto us,
For the Church Concludeth all her Prayers and Thanksgivings, through jesus christ our Lord, making him the only Jacobs Ladder whereon God Descendeth unto us,
and we ascend unto him, Jo. 1.51. Hee is not onely the root that feedeth all his branches, but the trunck that deriveth the sap of life to every one, according to its measure and capacity:
and we ascend unto him, John 1.51. He is not only the root that feeds all his branches, but the trunk that deriveth the sap of life to every one, according to its measure and capacity:
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Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, 1 Cor. 6.11. Christ Jesus is made unto us wisdom and righteousness, and sanctification, and redemption, 1 Cor. 1.30.
You Are washed, you Are sanctified, you Are justified in the name of the Lord jesus, 1 Cor. 6.11. christ jesus is made unto us Wisdom and righteousness, and sanctification, and redemption, 1 Cor. 1.30.
Well then may we conclude, that this is that Fountain that is opened for sin and for uncleannesse, Zach. 13.1. and that there is not salvation in any other;
Well then may we conclude, that this is that Fountain that is opened for since and for uncleanness, Zach 13.1. and that there is not salvation in any other;
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for among men there is given none other name under heaven whereby we must be saved, Act. 4.12. Learn therefore here to shun all false means of Grace and Mercy, and earnestly to seek Christ, who onely is the truth.
for among men there is given none other name under heaven whereby we must be saved, Act. 4.12. Learn Therefore Here to shun all false means of Grace and Mercy, and earnestly to seek christ, who only is the truth.
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and to sprinkle his garden therewith; I have planted, Apollo watered. 1 Cor. 3.6. He is the foundation whereon that house of living stones is builded, yet hath he his workmen to set it up:
and to sprinkle his garden therewith; I have planted, Apollo watered. 1 Cor. 3.6. He is the Foundation whereon that house of living stones is built, yet hath he his workmen to Set it up:
In Christ Jesus I have begotten you through the Gospel, 1 Cor. 4.13. (there is our graffing) The whole Scripture is profitable to teach, to improve, to correct, to instruct, 2 Tim. 3.16. (there's our pruning) Let us then apply our selves unto such helps as may help us unto,
In christ jesus I have begotten you through the Gospel, 1 Cor. 4.13. (there is our graffing) The Whole Scripture is profitable to teach, to improve, to correct, to instruct, 2 Tim. 3.16. (there's our pruning) Let us then apply our selves unto such helps as may help us unto,
Such builders as build Babel, the Tower of confusion, Gen. 11. such as build with untempered mortar of their own inventions and traditions, Ez. 13. Such Gardners whose Vine is the Vine of Sodom, and of the Vines of Gomorrah, their grapes are grapes of gall,
Such Builders as built Babel, the Tower of confusion, Gen. 11. such as built with untempered mortar of their own Inventions and traditions, Ezra 13. Such Gardners whose Vine is the Vine of Sodom, and of the Vines of Gomorrah, their grapes Are grapes of Gall,
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and their clusters be bitter, their wine is the poyson of dragons, and the cruel gall of asps, Deut. 32. These be they that teach us to make many Mediators by their Doctrine of Invocation of Saints;
and their clusters be bitter, their wine is the poison of dragons, and the cruel Gall of asps, Deuteronomy 32. These be they that teach us to make many Mediators by their Doctrine of Invocation of Saints;
But we know there is one Mediator between God and man which is the man Christ Iesus, 1 Tim. 2.5. We know that there is one satisfier, who his own self bare our sins in his body on the tree, 1 Pet. 2.24.
But we know there is one Mediator between God and man which is the man christ Iesus, 1 Tim. 2.5. We know that there is one satisfier, who his own self bore our Sins in his body on the tree, 1 Pet. 2.24.
We know that God must be worshipped in spirit, God is a spirit, and they that worship him, must worship him in spirit, and in truth, Joh. 4.24. and that Christ must be received spiritually by Faith:
We know that God must be worshipped in Spirit, God is a Spirit, and they that worship him, must worship him in Spirit, and in truth, John 4.24. and that christ must be received spiritually by Faith:
Therefore let us renounce all such false helps and helpers as doe wait upon lying vanities, and forsake their own mercy, Jonah 2.8. 2 And let us seek Christ, who onely is the truth;
Therefore let us renounce all such false helps and helpers as do wait upon lying vanities, and forsake their own mercy, Jonah 2.8. 2 And let us seek christ, who only is the truth;
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Wee take care to preserve natural life in the birth, shall wee not much more to recover spirituall life in Baptism? Shall we grieve to see a child born dead in nature,
we take care to preserve natural life in the birth, shall we not much more to recover spiritual life in Baptism? Shall we grieve to see a child born dead in nature,
for what are we without him? Branches of the wild olive tree, children of wrath, dead by sins, aliens from the commonwealth of Israel, strangers from the covenant of promise, having no hope, without God in the world, Rom. 11. Eph. 2. Seek Christ therefore;
for what Are we without him? Branches of the wild olive tree, children of wrath, dead by Sins, aliens from the commonwealth of Israel, Strangers from the Covenant of promise, having no hope, without God in the world, Rom. 11. Ephesians 2. Seek christ Therefore;
And how shall Faith be obtained? Faith cometh by hearing, and hearing by the Word of God, Rom. 10. And how shall it be proved? By obedience, Shew me thy Faith by thy works, Jam. 2.18. Seek Faith then by all good means; hearing, praying, communicating;
And how shall Faith be obtained? Faith comes by hearing, and hearing by the Word of God, Rom. 10. And how shall it be proved? By Obedience, Show me thy Faith by thy works, Jam. 2.18. Seek Faith then by all good means; hearing, praying, communicating;
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And shew faith by all good fruits, Shew forth the virtues of him that hath called you out of darkness into this marvellous light, 1 Pet. 2.19. We have had our graffing already in the Sacrament of Baptism, but let us not deceive our selves therein to rest satisfied, it may be insufficient to us;
And show faith by all good fruits, Show forth the Virtues of him that hath called you out of darkness into this marvellous Light, 1 Pet. 2.19. We have had our graffing already in the Sacrament of Baptism, but let us not deceive our selves therein to rest satisfied, it may be insufficient to us;
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neither doth he tye himself to the other; for he hath mercy on whom he will, Rom. 9.18. And the wind bloweth where it lusteth, so is every one that is born of the Spirit, Joh. 3.8. Let us then shew our graffing by our growing, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby, 1 Pet. 2.2.
neither does he tie himself to the other; for he hath mercy on whom he will, Rom. 9.18. And the wind blows where it Lusteth, so is every one that is born of the Spirit, John 3.8. Let us then show our graffing by our growing, Grow in grace, and in the knowledge of our Lord and Saviour jesus christ, 2 Pet. 3. As new born babes desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2.2.
This fountain therefore of goodnesse, or rather this sea of goodness, or rather this essentiall, substantiall goodness, which is God himself, ever had its streaming,
This fountain Therefore of Goodness, or rather this sea of Goodness, or rather this essential, substantial Goodness, which is God himself, ever had its streaming,
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or where could it run when there was not a who, or a where to receive it? Where was this streaming before there was any creating? Why, besides that ineffable,
or where could it run when there was not a who, or a where to receive it? Where was this streaming before there was any creating? Why, beside that ineffable,
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and the issuing of the properties thereof, that communion of love, joy, peace, and all perfection of goodness which for ever flowed in the Trinity, intensive, and ad intra, as immanent actions, (the sea flowing in it self) there was also for ever,
and the issuing of the properties thereof, that communion of love, joy, peace, and all perfection of Goodness which for ever flowed in the Trinity, intensive, and ad intra, as immanent actions, (the sea flowing in it self) there was also for ever,
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And he hath chosen us in Christ before the foundation of the world, Eph. 1.4. And he hath loved us with an everlasting love, Jer. 31.3. No doubt both waies everlasting as wel without beginning, as without ending.
And he hath chosen us in christ before the Foundation of the world, Ephesians 1.4. And he hath loved us with an everlasting love, Jer. 31.3. No doubt both ways everlasting as well without beginning, as without ending.
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let not us Christians then talk of goodnesse without action or expression, but let it have its course according to its kind, let the stream appear both temporally and spiritually. Temporally;
let not us Christians then talk of Goodness without actium or expression, but let it have its course according to its kind, let the stream appear both temporally and spiritually. Temporally;
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for we must consider one another to provoke unto love; and to good works, and to exhort one another, Heb. 10.24. What then do those Monopolists, those inclosers of good? the Laick Cofferer, the Clerick cloysterer, who resolve to live onely to themselves, the one for this worlds sake, th' other for the next:
for we must Consider one Another to provoke unto love; and to good works, and to exhort one Another, Hebrew 10.24. What then do those Monopolists, those inclosers of good? the Laic Cofferer, the Cleric cloisterer, who resolve to live only to themselves, the one for this world's sake, the other for the next:
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What doe they but invert the order, and pervert the nature of goodnesse, and make it run ordine retrogrado, the quite contrary way, nothing outwardly, but altogether inwardly to themselves:
What do they but invert the order, and pervert the nature of Goodness, and make it run Order retrogrado, the quite contrary Way, nothing outwardly, but altogether inwardly to themselves:
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What are they but barren trees, which suck up the substance, and the sweet juice and moysture both of earth and heaven, onely to increase their own sap,
What Are they but barren trees, which suck up the substance, and the sweet juice and moisture both of earth and heaven, only to increase their own sap,
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but not to bring forth fruit? and therefore deserves that censure of the fruitlesse tree, Cut it down, why cumbreth it the ground, Luk. 13.7? What are they but savage monsters,
but not to bring forth fruit? and Therefore deserves that censure of the fruitless tree, cut it down, why cumbereth it the ground, Luk. 13.7? What Are they but savage monsters,
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for when we have done all that ever we can doe, we must say we are but unprofitable servants, we have done but our duty, Luk. 17.10. What is it then? The true property of a stream is here in Grace:
for when we have done all that ever we can do, we must say we Are but unprofitable Servants, we have done but our duty, Luk. 17.10. What is it then? The true property of a stream is Here in Grace:
You hath he quickened that were dead in trespasses and sins, Eph. 2.1. The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5.25.
You hath he quickened that were dead in Trespasses and Sins, Ephesians 2.1. The dead shall hear the voice of the Son of God, and they that hear shall live, John 5.25.
and in all holynesse? What shall I render unto the Lord for all the benefits he hath done unto me? I will take the cup of salvation and call upon the name of the Lord, I will pay my vows unto the Lord even now in the presence of all his people, Ps. 116.12. Where is our humility in our selves, inwardly, and outwardly towards God, and towards man, in respect of corporall, temporall, spirituall, eternall goods and riches, prerogatives and preheminences? that no man presume above that which is written, that one swel not against another;
and in all holiness? What shall I render unto the Lord for all the benefits he hath done unto me? I will take the cup of salvation and call upon the name of the Lord, I will pay my vows unto the Lord even now in the presence of all his people, Ps. 116.12. Where is our humility in our selves, inwardly, and outwardly towards God, and towards man, in respect of corporal, temporal, spiritual, Eternal goods and riches, prerogatives and preeminences? that no man presume above that which is written, that one swell not against Another;
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why boastest thou as thou hadst not received it? 1 Cor. 4.6. Where is our charity toward our neighbour? for If God so loved us, we ought also to love one another, 1 Joh. 4.11. His free dealing with us is for our imitation to exercise it one to another;
why boastest thou as thou Hadst not received it? 1 Cor. 4.6. Where is our charity towards our neighbour? for If God so loved us, we ought also to love one Another, 1 John 4.11. His free dealing with us is for our imitation to exercise it one to Another;
Secondly with the nature (how) note also the objects to whom this stream of Grace doth flow (all we) here is a certainty (we) and yet a generality (all) A generall certainty then,
Secondly with the nature (how) note also the objects to whom this stream of Grace does flow (all we) Here is a certainty (we) and yet a generality (all) A general certainty then,
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No, but the foundation of God remaineth sure, having this seal, the Lord knoweth who are his, 2 Tim. 2.19. Whom he knew before them he predestinated, Rom. 8.29.
No, but the Foundation of God remains sure, having this seal, the Lord Knoweth who Are his, 2 Tim. 2.19. Whom he knew before them he predestinated, Rom. 8.29.
Therefore to whom God affordeth not this stream of Grace, them he is said not to know, Mat. 7.23. I never knew you, depart from me ye that work iniquity.
Therefore to whom God affords not this stream of Grace, them he is said not to know, Mathew 7.23. I never knew you, depart from me you that work iniquity.
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as well as for them that are past, yet for certainties sake he speaks in the time past (as the Prophets use to speak of things to come) have all we received. And why not? for God not onely hath his seal,
as well as for them that Are past, yet for certainties sake he speaks in the time passed (as the prophets use to speak of things to come) have all we received. And why not? for God not only hath his seal,
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He that hath received his testimony hath set to his seal, Joh. 3.33. there's ours; yea our certainty indeed dependeth upon his, even because of his immutability;
He that hath received his testimony hath Set to his seal, John 3.33. there's ours; yea our certainty indeed dependeth upon his, even Because of his immutability;
because whom he loveth unto the end he loveth them, Joh. 13.1. and because the gifts and calling of God are without repentance, Rom. 11.29. and with him is no variableness, nor shaddow, or turning, Jam. 1.17.
Because whom he loves unto the end he loves them, John 13.1. and Because the Gifts and calling of God Are without Repentance, Rom. 11.29. and with him is no variableness, nor shadow, or turning, Jam. 1.17.
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Therefore the Apostle saith, Ye know God, or rather are known of God, Gal. 4.9. And hee laboureth to apprehend that for which also he is apprehended, Phil. 3.12.
Therefore the Apostle Says, You know God, or rather Are known of God, Gal. 4.9. And he Laboureth to apprehend that for which also he is apprehended, Philip 3.12.
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And is there indeed a certainty to be had? why then doe we not labour to attain it? why doe we not give diligence to make our calling and election sure? 1 Pet. 2. why do we not lay hold on eternal life? 1 Tim. 6. why do we not edifie our selves in our most holy faith, Jude 20. that we may be rooted and grounded in love, that we may have boldness and confidence by faith in him, Eph. 3. And be strong in the Lord,
And is there indeed a certainty to be had? why then do we not labour to attain it? why do we not give diligence to make our calling and election sure? 1 Pet. 2. why do we not lay hold on Eternal life? 1 Tim. 6. why do we not edify our selves in our most holy faith, U^de 20. that we may be rooted and grounded in love, that we may have boldness and confidence by faith in him, Ephesians 3. And be strong in the Lord,
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Thou beleevest there is one God, thou doest well, the devils beleeve, and tremble, Joh. 2.19. Wo then to them that deny us the possibility of this comfort, the particular certainty of Faith:
Thou Believest there is one God, thou dost well, the Devils believe, and tremble, John 2.19. Woe then to them that deny us the possibility of this Comfort, the particular certainty of Faith:
If we take it at the largest, that all have received, then we must distinguish upon their receiving (to wit) that all do receive and partake of Christ outwardly in respect of the ear,
If we take it At the Largest, that all have received, then we must distinguish upon their receiving (to wit) that all do receive and partake of christ outwardly in respect of the ear,
and the outward calling, No doubt their sound went out into all the earth, and their words into the ends of the world, Rom. 10.18. The Gospel shall be preached throughout all the world, Mat. 24.14.
and the outward calling, No doubt their found went out into all the earth, and their words into the ends of the world, Rom. 10.18. The Gospel shall be preached throughout all the world, Mathew 24.14.
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And so that may be taken, 2 Tim. 2.4. God will that all men shall be saved, namely, by his revealed will, he gives the precept, the command, the outward calling unto all.
And so that may be taken, 2 Tim. 2.4. God will that all men shall be saved, namely, by his revealed will, he gives the precept, the command, the outward calling unto all.
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And if we will put off the defect from our selves to God, because he gives not the inward as well as the outward calling, the effect as well as the offer,
And if we will put off the defect from our selves to God, Because he gives not the inward as well as the outward calling, the Effect as well as the offer,
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For he was that lambe slain from the beginning of of the world, Rev. 13.8. whose goings forth have been from the beginning and from everlasting Mic. 5.2.
For he was that lamb slave from the beginning of of the world, Rev. 13.8. whose goings forth have been from the beginning and from everlasting Mic. 5.2.
No doubt then that Doctrine is but a dotage and a meer fancy that affirmeth Christ to have been insufficient to the Fathers and Patriarks, and other faithfull before him;
No doubt then that Doctrine is but a dotage and a mere fancy that Affirmeth christ to have been insufficient to the Father's and Patriarchs, and other faithful before him;
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for they drank of that spirituall Rock that followed them, and that Rock, was Christ, therefore no doubt they had the same end and issue and benefit of their faith as we have,
for they drank of that spiritual Rock that followed them, and that Rock, was christ, Therefore no doubt they had the same end and issue and benefit of their faith as we have,
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The other restraint and exposition of Saint Augustine is, that the word (All) must be taken for all sorts of conditions, sexes and ages, states and degrees.
The other restraint and exposition of Saint Augustine is, that the word (All) must be taken for all sorts of conditions, sexes and ages, states and Degrees.
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And this is the common received construction, that the word (all) in such speaking is to be taken, non pro singulis generum, sed pro generibus singulorum, not for every of all kinds,
And this is the Common received construction, that the word (all) in such speaking is to be taken, non Pro Singulis generum, sed Pro generibus singulorum, not for every of all Kinds,
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And as at first in the creation he found no fault with his works, but all was very good, Gen. 1. so still in his providence he hath no fault to find but all is good,
And as At First in the creation he found no fault with his works, but all was very good, Gen. 1. so still in his providence he hath no fault to find but all is good,
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therefore doth he despise the work of his hands in neither kind, but he that is Lord over all, is rich unto all, Ro. 10.12. This may humble us, this may comfort us, this may unite us. 1. This may humble us:
Therefore does he despise the work of his hands in neither kind, but he that is Lord over all, is rich unto all, Ro. 10.12. This may humble us, this may Comfort us, this may unite us. 1. This may humble us:
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God will have differences and degrees in his Church militant for orders sake (for he is the God of order, not of confusion) yea in his triumphant Church too (no doubt) degrees of glory:
God will have differences and Degrees in his Church militant for order sake (for he is the God of order, not of confusion) yea in his triumphant Church too (not doubt) Degrees of glory:
there it cannot be because of their fulnesse, for every one is filled alike because he is fulfilled, their filling is alike, though their measures differ;
there it cannot be Because of their fullness, for every one is filled alike Because he is fulfilled, their filling is alike, though their measures differ;
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therefore the Evangelist here sheweth not onely the Fountain from whence, and the stream how, but also bankes and bounds, how farre forth, and in what measure grace doth flow: And grace for grace.
Therefore the Evangelist Here shows not only the Fountain from whence, and the stream how, but also banks and bounds, how Far forth, and in what measure grace does flow: And grace for grace.
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So that then this is true, (being truly taken, and rightly understood, the banks observed, our measure kept) Christ communicateth unto us whatsoever he hath,
So that then this is true, (being truly taken, and rightly understood, the banks observed, our measure kept) christ Communicateth unto us whatsoever he hath,
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and sanctification and redemption, 1 Cor. 1.30. but by the way of influence and participation, because as he is, even so are we in this world, 1 Jo. 4.17.
and sanctification and redemption, 1 Cor. 1.30. but by the Way of influence and participation, Because as he is, even so Are we in this world, 1 John 4.17.
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But his fulnesse is ours onely according to our measures proportionable to our capacity: In us it is plenitudo sufficiens, sufficient to every man for his own salvation.
But his fullness is ours only according to our measures proportionable to our capacity: In us it is plenitudo Sufficiens, sufficient to every man for his own salvation.
But in him it is plenitudo superabundans, fullnesse abounding to others salvation, the precious oyntment upon our Aarons (our high priests) head, runneth down to his beard,
But in him it is plenitudo superabundans, fullness abounding to Others salvation, the precious ointment upon our Aaron's (our high Priests) head, Runneth down to his beard,
In us it is plenitudo vafis vessell-fullnesse, we have this treasure in earthen vessells, 2 Cor. 4. but in him it is plenitudo fontis, fountain-fullnesse, They have forsaken me the fountain of living waters. Jer. 2.13. In us it is plenitudo comparata, compared-fullnesse, respective to each subject, or continent.
In us it is plenitudo vafis vessell-fullnesse, we have this treasure in earthen vessels, 2 Cor. 4. but in him it is plenitudo fontis, fountain-fullnesse, They have forsaken me the fountain of living waters. Jer. 2.13. In us it is plenitudo Comparata, compared-fullnesse, respective to each Subject, or continent.
2 Cor. 12 9. But in him it is plenitudo absoluta, absolute fullnesse, without all respect or measure, for God giveth not the spirit by measure to him, Jo. 3.34.
2 Cor. 12 9. But in him it is plenitudo Absoluta, absolute fullness, without all respect or measure, for God gives not the Spirit by measure to him, John 3.34.
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2. There is plenitudo aequa, an equall fulnesse, as when a vessell is so top-full that there is nihil vacuum, no part of it is empty, no room for more.
2. There is plenitudo Equal, an equal fullness, as when a vessel is so topful that there is nihil vacuum, no part of it is empty, no room for more.
and be broken off from Christ: No, no, Christ hath warranted his sheep shall never perish, Jo. 10.28. And that the gates of Hell shall not prevail against his Church, Mat. 16.18. They went out from us 1 Jo. 2. (saith St. John ) but they were not of us;
and be broken off from christ: No, no, christ hath warranted his sheep shall never perish, John 10.28. And that the gates of Hell shall not prevail against his Church, Mathew 16.18. They went out from us 1 John 2. (Says Saint John) but they were not of us;
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For was it not grace that God should covenant with man? that the Creator should in any sort or upon any termes or conditions oblige himself unto his creature? So then the very killing letter of the Law, the very covenant of works was grace. 2 Cor. 3.6.
For was it not grace that God should Covenant with man? that the Creator should in any sort or upon any terms or conditions oblige himself unto his creature? So then the very killing Letter of the Law, the very Covenant of works was grace. 2 Cor. 3.6.
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It was gratia stimulans, a goading or spurring grace, to set us on to good: It was gratia franans, or restringens, a curbing grace to restrain us from evill:
It was Gratia stimulans, a goading or spurring grace, to Set us on to good: It was Gratia franans, or restringens, a curbing grace to restrain us from evil:
but have everlasting life, Jo. 3.16. Hee taketh away the first, that he may establish the second, Heb. 10.9. Taketh it away? how? not the body of it, but the raile of it;
but have everlasting life, John 3.16. He Takes away the First, that he may establish the second, Hebrew 10.9. Takes it away? how? not the body of it, but the rail of it;
Christ hath redeemed us (not simply from the Law, but) from the curse of the Law. Gal. 3.13. so only we are said not to be under the Law, but under grace. Rom. 6.4. What then? Saint Paul's use may be here applyed, Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not intangled again with the yoke of bondage:
christ hath redeemed us (not simply from the Law, but) from the curse of the Law. Gal. 3.13. so only we Are said not to be under the Law, but under grace. Rom. 6.4. What then? Saint Paul's use may be Here applied, Gal. 5.1. Stand fast Therefore in the liberty wherewith christ hath made us free, and be not entangled again with the yoke of bondage:
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Those things which are advantage to me, the same I accounted losse for Christs sake, &c. that I may win Christ and be found in him, not having mine own right cousnesse which is of the Law,
Those things which Are advantage to me, the same I accounted loss for Christ sake, etc. that I may win christ and be found in him, not having mine own right cousnesse which is of the Law,
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For Dei justitiam ignorantes, & suam constituere volentes, non nomine quidem, sed errore Judaizant, saith St. Augustin ( Aug. Ep. 200.) they that are ignorant of Gods righteousness,
For Dei justitiam Ignorance, & suam constituere volentes, non nomine quidem, sed Error Judaizant, Says Saint Augustin (Aug. Epistle 200.) they that Are ignorant of God's righteousness,
But Saint Augustin is the best measurer and determiner of these bankes, he will have it to be, not grace for (that is, according to) grace in proportion and correspondencie, as in my first exposition:
But Saint Augustin is the best measurer and determiner of these banks, he will have it to be, not grace for (that is, according to) grace in proportion and correspondency, as in my First exposition:
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conf. li. 9. ca. 13. quid tibi enumerat nisi muneratua? he that tells of his merits, what doth he tell but Gods gifts saith Saint Augustine. And Saint Bernard confesseth, Ser. 1. in Annun. merit a omnia Dei dona sunt,
Confutation. li. 9. circa 13. quid tibi enumerat nisi muneratua? he that tells of his merits, what does he tell but God's Gifts Says Saint Augustine. And Saint Bernard Confesses, Ser. 1. in Annun. merit a omnia Dei dona sunt,
And to this exposition that place agreeth well, Rom. 8.29. whom he knew before, them he predestinated, whom he predestinated, them he called, whom he called, them he justifyed, whom he justifyed them he glorifyed.
And to this exposition that place agreeth well, Rom. 8.29. whom he knew before, them he predestinated, whom he predestinated, them he called, whom he called, them he justified, whom he justified them he glorified.
no reason of our glorifying, but onely his justifying us, he doth the one because he hath done the other, hee proceedeth from grace to grace, still crowning his own gifts.
no reason of our glorifying, but only his justifying us, he does the one Because he hath done the other, he Proceedeth from grace to grace, still crowning his own Gifts.
So that indeed grace is both Fountain and Stream and bank unto it self, God is both the author and finisher of our faith, Heb. 12.2. all the degrees of our happinesse from first to last, all is grace;
So that indeed grace is both Fountain and Stream and bank unto it self, God is both the author and finisher of our faith, Hebrew 12.2. all the Degrees of our happiness from First to last, all is grace;
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But with what line or plumet shall we measure or take these dimensions? hear Saint Paul Eph. 3.18. when he had prayed for the Ephesians that they might be able to comprehend what is the bredth and length and depth and height, he addeth as the sum of all, what? And to know the love of Christ:
But with what line or plumet shall we measure or take these dimensions? hear Saint Paul Ephesians 3.18. when he had prayed for the Ephesians that they might be able to comprehend what is the breadth and length and depth and height, he adds as the sum of all, what? And to know the love of christ:
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or reason of his will, but his will, He hath mercy on whom he will have mercy, Rom. 9.15. he loved Israel, onely because he loved them, Deut. 7.7.
or reason of his will, but his will, He hath mercy on whom he will have mercy, Rom. 9.15. he loved Israel, only Because he loved them, Deuteronomy 7.7.
It begins no small measure, the seed of the word, the first fruits of the spirit, but at length pro ripis littorae pulsat, It becomes an unmeasurable Sea, which eye hath not seen,
It begins no small measure, the seed of the word, the First fruits of the Spirit, but At length Pro ripis littorae pulsat, It becomes an unmeasurable Sea, which eye hath not seen,
Ps. 132. And seeing we cannot search or measure this fountain, this stream, these banks ( for the love of Christ passeth knowledge, Eph. 3.19. ) let us cast our selves wholly into it:
Ps. 132. And seeing we cannot search or measure this fountain, this stream, these banks (for the love of christ passes knowledge, Ephesians 3.19.) let us cast our selves wholly into it:
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now in our meditation, let us rest and dwell therein constantly by our contemplation, untill our souls (be loosed from these bonds of flesh) be carried with full wind and tide into the full fruition and eternall possession thereof.
now in our meditation, let us rest and dwell therein constantly by our contemplation, until our Souls (be loosed from these bonds of Flesh) be carried with full wind and tide into the full fruition and Eternal possession thereof.
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Three SERMONS here set forth in one continued Tract or discourse upon Act. 2. ver. 1, 2.3. And when the day of Pentecost was fully come, they were all with one accord in one place:
Three SERMONS Here Set forth in one continued Tract or discourse upon Act. 2. ver. 1, 2.3. And when the day of Pentecost was Fully come, they were all with one accord in one place:
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and suddenly there came a sound from Heaven, &c. WHatsoever is difficult and hard to be understood and apprehended, the same is more hard to be expressed and uttered:
and suddenly there Come a found from Heaven, etc. WHatsoever is difficult and hard to be understood and apprehended, the same is more hard to be expressed and uttered:
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Now there is not any thing, no not the things that are most common and familiar to us, that do not yeeld some difficulty and hardnesse to be understood, and more to be uttered:
Now there is not any thing, no not the things that Are most Common and familiar to us, that do not yield Some difficulty and hardness to be understood, and more to be uttered:
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Thine owne things, and such as are grown up with thee canst thou not know, saith the Angell to Esdras, concerning the wind and the fire and the day, 2 Esd. 4.10.
Thine own things, and such as Are grown up with thee Canst thou not know, Says the Angel to Ezra, Concerning the wind and the fire and the day, 2 Esd 4.10.
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how much more to speak rightly of him is it impossible? Wherefore Cornelius Mussus calleth it, Antiquum & à maximis theologis celebratum adagium, an old and common adage amongst the greatest Divines, what? De deo dicere verum periculosum:
how much more to speak rightly of him is it impossible? Wherefore Cornelius Mussus calls it, Antiquum & à maximis theologis celebratum Adagio, an old and Common adage among the greatest Divines, what? De God dicere verum Periculosum:
And if this be true, indefinitely taken and in generall, how much more specially and in particular? Namely, concerning his personality? And if of the Trinity absolutely it may astonish us to think or speak,
And if this be true, indefinitely taken and in general, how much more specially and in particular? Namely, Concerning his personality? And if of the Trinity absolutely it may astonish us to think or speak,
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how much more respectively of this third person? For if that mystery of Father and Son be so ineffable and above relation, that the Prophet saith, Who shall declare this generation, Is. 53.8.
how much more respectively of this third person? For if that mystery of Father and Son be so ineffable and above Relation, that the Prophet Says, Who shall declare this generation, Is. 53.8.
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Notwithstanding wee have the words begetting and being begotten, to help to expresse it, doth not the being of the Holy Ghost seeme more incomprehensible, seeing neither to be made, created,
Notwithstanding we have the words begetting and being begotten, to help to express it, does not the being of the Holy Ghost seem more incomprehensible, seeing neither to be made, created,
For we may say there are three who are incomprehensible, the Father, the Son, the Holy Ghost ) but not three incomprehensibles, but one incomprehensible: therefore not different in degree.
For we may say there Are three who Are incomprehensible, the Father, the Son, the Holy Ghost) but not three incomprehensibles, but one incomprehensible: Therefore not different in degree.
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and yet (unto us) I may presume with reverence to say this revelation of the third person is the speciall revelation, and this feast of Pentecost, the speciall feast of the Church.
and yet (unto us) I may presume with Reverence to say this Revelation of the third person is the special Revelation, and this feast of Pentecost, the special feast of the Church.
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For now and not before did his servants receive his full name in their foreheads, being baptised in the name of the Father, of the Son, and of the Holy Ghost.
For now and not before did his Servants receive his full name in their foreheads, being baptised in the name of the Father, of the Son, and of the Holy Ghost.
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and administreth portions of this portion, distributing to every one severally even as he will. 1 Cor. 12.11. The Father was the sacrificer, the Son the Sacrifice, but where was the fire? Wis. 16. This charitas Dei, this loving spirit, this love of God, Tit. 3.4. or rather this God Love ( for God is love 1 Jo. 4.8.) was that heavenly fire wherein this sacrifice was finished:
and administereth portions of this portion, distributing to every one severally even as he will. 1 Cor. 12.11. The Father was the sacrificer, the Son the Sacrifice, but where was the fire? Wis. 16. This charitas Dei, this loving Spirit, this love of God, Tit. 3.4. or rather this God Love (for God is love 1 John 4.8.) was that heavenly fire wherein this sacrifice was finished:
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For God so loved the world that he gave his onely begotten Son, Jo. 3.16. And through the eternall spirit Christ offered himself without spot to God, Heb. 9.14. The Son is the arme, the Holy Ghost is the hand:
For God so loved the world that he gave his only begotten Son, John 3.16. And through the Eternal Spirit christ offered himself without spot to God, Hebrew 9.14. The Son is the arm, the Holy Ghost is the hand:
And as in the body naturall, the eye cannot say to the hand I have no need of thee, 1 Cor. 12. Yea the feeble members are so necessary, that to the lesse honorable members we give more abundant honor, so in this body of bodies, this fountain of beings (the holy deity) the plurality of persons is no waies needlesse,
And as in the body natural, the eye cannot say to the hand I have no need of thee, 1 Cor. 12. Yea the feeble members Are so necessary, that to the less honourable members we give more abundant honour, so in this body of bodies, this fountain of beings (the holy deity) the plurality of Persons is no ways needless,
And with that stretched arme, the redemption of the Sonne, and this mighty hand, the operation of the Holy Ghost, he bringeth his Israel out of spirituall bondage.
And with that stretched arm, the redemption of the Son, and this mighty hand, the operation of the Holy Ghost, he brings his Israel out of spiritual bondage.
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I cannot shew you all the fingers of this hand, for they abound, yet not superfluously like that monstrous creature, who had six upon each hand, 2 Sam. 21. but richly as it becometh the Creator, (being Lord of all) to be rich unto all:
I cannot show you all the fingers of this hand, for they abound, yet not superfluously like that monstrous creature, who had six upon each hand, 2 Sam. 21. but richly as it Becometh the Creator, (being Lord of all) to be rich unto all:
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Let it suffice that some of these fingers are expressed in the Scriptures. Exo. 8.19. Pharaohs inchanters spake concerning the plague of lice, This is the finger of God:
Let it suffice that Some of these fingers Are expressed in the Scriptures. Exo. 8.19. Pharaohs enchanters spoke Concerning the plague of lice, This is the finger of God:
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but they are those dropping fingers, Can. 5. which droppe down pure myrrhe, blessed distillations of grace and mercie, to blot out the old handwriting that was against us.
but they Are those dropping fingers, Can. 5. which drop down pure myrrh, blessed distillations of grace and mercy, to blot out the old handwriting that was against us.
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Yea, this hand enableth them on whom it resteth, to prevail with God by holy wrastling, as Jacob did, Gen. 32.28. and to make violent entry by force into the Kingdom of Heaven, Mat. 11.12. No marvell that Christ saith, It is expedient for you that I go away, Joh. 16.7.
Yea, this hand enableth them on whom it rests, to prevail with God by holy wrestling, as Jacob did, Gen. 32.28. and to make violent entry by force into the Kingdom of Heaven, Mathew 11.12. No marvel that christ Says, It is expedient for you that I go away, John 16.7.
Namely in our own behalf, this being the consummation of that unto us, the Catastrophe, the last scene of that divine act of the blessed Trinity: In that feast God (unchanged in himself) descended unto man:
Namely in our own behalf, this being the consummation of that unto us, the Catastrophe, the last scene of that divine act of the blessed Trinity: In that feast God (unchanged in himself) descended unto man:
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In that, one man was made the Temple of God: 1 Cor. 6.19. in this every one of the faithfull, is made so feverally, and all-together jointly Eph. 2.21. That was begun secretly in the Virgins womb, and accomplished obscurely in a stable:
In that, one man was made the Temple of God: 1 Cor. 6.19. in this every one of the faithful, is made so feverally, and altogether jointly Ephesians 2.21. That was begun secretly in the Virgins womb, and accomplished obscurely in a stable:
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Therefore let no man put asunder that which God hath joyned together: Yet exitus acta probat, unto us the end and consummation is all in all. Be it so then:
Therefore let no man put asunder that which God hath joined together: Yet exitus acta Probat, unto us the end and consummation is all in all. Be it so then:
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and let Saint Bernards player teach us the use of it, Ser. 3. in Pent. (that I follow it not further:) Solemnitatem praecipuam hodie celebramus, utinam devotione praecipua.
and let Saint Bernards player teach us the use of it, Ser. 3. in Pent. (that I follow it not further:) Solemnitatem praecipuam hodie celebramus, utinam devotion Principal.
God hath fulfilled his promise, Inebriabuntur (as the vulgar hath it) they shall be drunken, or abundantly filled with the plenteousnesse of thy house,
God hath fulfilled his promise, Inebriabuntur (as the Vulgar hath it) they shall be drunken, or abundantly filled with the plenteousness of thy house,
and thou shalt give them drink of thy pleasures, as out of the River, Ps. 36.8. It behooveth us then to fulfill this precept, Comedite amici, bibite & inebriamini charissimi:
and thou shalt give them drink of thy pleasures, as out of the River, Ps. 36.8. It behooveth us then to fulfil this precept, Comedite Friends, Bibite & inebriamini charissimi:
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Eat O friends, drink and be drunken, O well beloved, Can 5.1. Drink and be drunken? how? Be not drunken with wine wherein is excesse (saith the Apostle, Eph. 5.18. but be ye filled with the spirit:
Eat Oh Friends, drink and be drunken, Oh well Beloved, Can 5.1. Drink and be drunken? how? Be not drunken with wine wherein is excess (Says the Apostle, Ephesians 5.18. but be you filled with the Spirit:
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And this surfet is so strong, that a little portion of this heavenly wine of grace, a little measure of this holy drunkennesse, will quickly turn our stomacks and set us a vomiting:
And this surfeit is so strong, that a little portion of this heavenly wine of grace, a little measure of this holy Drunkenness, will quickly turn our stomachs and Set us a vomiting:
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By confession, by contrition, by reformation, by restitution (which implyeth all the rest.) So Zachee, when that heavenly Vine, the Son of God, had drop't a little of this his juice into him, he presently fell into this happy fit:
By Confessi, by contrition, by Reformation, by restitution (which Implies all the rest.) So Zaccheus, when that heavenly Vine, the Son of God, had dropped a little of this his juice into him, he presently fell into this happy fit:
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and then a greater stop to himself, but if thou wilt not, I pray thee-raze me out of the book which thou hast written, Exo. 32.32. Such another kind of holy idle talking was that of St. Paul, Rom. 9.3. Pro Christo velle anathema esse a Christo:
and then a greater stop to himself, but if thou wilt not, I pray thee-raze me out of the book which thou hast written, Exo. 32.32. Such Another kind of holy idle talking was that of Saint Paul, Rom. 9.3. Pro Christ velle anathema esse a Christ:
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And the spirit maketh request (as for us, so no doubt in us) gemitibus ineffabilibus, with sighs and groans which cannot be expressed, Rom. 8.26. 3. A third token to be shewed of our spirituall drunkenness, is Reeling;
And the Spirit makes request (as for us, so no doubt in us) gemitibus ineffabilibus, with sighs and groans which cannot be expressed, Rom. 8.26. 3. A third token to be showed of our spiritual Drunkenness, is Reeling;
sometimes wishing our work were done, that we might receive our reward, sometimes (for the greatness of the reward) rejoycing in the doing and continuing of our work.
sometime wishing our work were done, that we might receive our reward, sometime (for the greatness of the reward) rejoicing in the doing and Continuing of our work.
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With these points of the circumstance I will begin so to make way to the substance of the matter, which is the larger and weighter point and part. First then for the time:
With these points of the circumstance I will begin so to make Way to the substance of the matter, which is the larger and weighter point and part. First then for the time:
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This day (as it is commonly held) was the day of the publishing the Law upon Mount Smai: In memory whereof the Jews kept a solemn feast which they commonly called The feast of weeks, Deut. 16.10. It got also this name Pentecost, because of the number of fifty;
This day (as it is commonly held) was the day of the publishing the Law upon Mount Smai: In memory whereof the jews kept a solemn feast which they commonly called The feast of weeks, Deuteronomy 16.10. It god also this name Pentecost, Because of the number of fifty;
and that the Passeover that year fell on the Sabbath, which is therefore called An high day, or the great Sabbath, Joh. 19.31. and that they reckoned their fifty daies from the first of, or after the Sabbath, Lev. 23.11, 15. which was Christs rising day, the first day of their week.
and that the Passover that year fell on the Sabbath, which is Therefore called an high day, or the great Sabbath, John 19.31. and that they reckoned their fifty days from the First of, or After the Sabbath, Lev. 23.11, 15. which was Christ rising day, the First day of their Week.
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As on the fiftieth day after their Passeover, and their deliverance from corporall bondage under Pharoah, they received Legem timoris, the Law of fear upon Mount Sinai, so on the fiftieth after day the accomplishment of our Passeover (the Lamb of God slain and risen) and our deliverance from the spirituall bondage under Satan, we received Legem amoris, the Law of love upon Mount Sion: For Christ also is a Law-giver,
As on the fiftieth day After their Passover, and their deliverance from corporal bondage under Pharaoh, they received Legem Fear, the Law of Fear upon Mount Sinai, so on the fiftieth After day the accomplishment of our Passover (the Lamb of God slave and risen) and our deliverance from the spiritual bondage under Satan, we received Legem amoris, the Law of love upon Mount Sion: For christ also is a Lawgiver,
For, the fruit of the spirit is love, Gal. 5.22. The love of God is shed abroad in our hearts by the holy Ghost, Rom. 5.5. God hath not given us the spirit of fear but of love, 2 Tim. 1.7. This is that Law of liberty wherewith Christ hath made us free, Gal. 5.1. Free in regard of the outward man, because the inner man is accepted:
For, the fruit of the Spirit is love, Gal. 5.22. The love of God is shed abroad in our hearts by the holy Ghost, Rom. 5.5. God hath not given us the Spirit of Fear but of love, 2 Tim. 1.7. This is that Law of liberty wherewith christ hath made us free, Gal. 5.1. Free in regard of the outward man, Because the inner man is accepted:
As free, and not having the liberty for a cloak of malitiousness, but as the servants of God, 1 Pet 2. Not usin your liberty as an occasion to the flesh,
As free, and not having the liberty for a cloak of Maliciousness, but as the Servants of God, 1 Pet 2. Not usin your liberty as an occasion to the Flesh,
But his delay of grace to his children is a whetting to their zeal: For the Physitian by restraint of dyet gaineth stomack, health, and strength unto his patient:
But his Delay of grace to his children is a whetting to their zeal: For the physician by restraint of diet gains stomach, health, and strength unto his patient:
but that he might receive a sufficiency of grace to strengthen him? 2 Cor. 12. And else why did the prayer of the woman of Canaan suffer likewise a threefold repulse? but even to whet her importunity and constancy, that at the last she might receive that acclamation, O woman, great is thy faith, Mat. 15.28.
but that he might receive a sufficiency of grace to strengthen him? 2 Cor. 12. And Else why did the prayer of the woman of Canaan suffer likewise a threefold repulse? but even to whet her importunity and constancy, that At the last she might receive that acclamation, Oh woman, great is thy faith, Mathew 15.28.
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Hath he said, and shall he not doe it? hath he spoken, and shall he not accomplish it? Numb. 23.19. No, but heaven and earth shall sooner passe away, then one jot or tittle of his word shall fail.
Hath he said, and shall he not do it? hath he spoken, and shall he not accomplish it? Numb. 23.19. No, but heaven and earth shall sooner pass away, then one jot or tittle of his word shall fail.
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for they shall be satisfied, Mat. 5.6. He that hath begun this good work in you will perform it, Phil. 1.6. In due season ye shall reap, if ye faint not, Gal. 16.9.
for they shall be satisfied, Mathew 5.6. He that hath begun this good work in you will perform it, Philip 1.6. In due season you shall reap, if you faint not, Gal. 16.9.
because of the greatness of the feast, and muchness of the assembly; to the intent that the greater good might be done, and with the greater speed. This was Christs common practise;
Because of the greatness of the feast, and muchness of the assembly; to the intent that the greater good might be done, and with the greater speed. This was Christ Common practice;
What feast was there which he went not unto? Ye will say he went not up openly but privately to the Jews feast of Tabernacles, Joh. 7.10. True, yet not with intent to hide, but to proclaim himself there;
What feast was there which he went not unto? You will say he went not up openly but privately to the jews feast of Tabernacles, John 7.10. True, yet not with intent to hide, but to proclaim himself there;
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and great day of the Feast he stood and cryed, saying, If any man thirst let him come unto me and drink, ver. 37. He suffered at the feast of Passeover,
and great day of the Feast he stood and cried, saying, If any man thirst let him come unto me and drink, ver. 37. He suffered At the feast of Passover,
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And let not his example want observance, To do good, and to distribute forget not, Heb. 13.16. Whiles wee have time let us do good unto all men, Gal. 6.10. Not seeking our own profit, but the profit of many, that they may be saved. 1 Cor. 10.33. So much of the time.
And let not his Exampl want observance, To do good, and to distribute forget not, Hebrew 13.16. While we have time let us do good unto all men, Gal. 6.10. Not seeking our own profit, but the profit of many, that they may be saved. 1 Cor. 10.33. So much of the time.
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Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chiefe corner stone, Eph. 2.20. Behold their exaltation; behold their humiliation. Behold their exaltation: Their calling is high;
You Are built upon the Foundation of the Apostles and prophets, jesus christ himself being the chief corner stone, Ephesians 2.20. Behold their exaltation; behold their humiliation. Behold their exaltation: Their calling is high;
They are laborers together with God, 1 Cor. 3.9. Their indowment also is high, they are indowed with God, they have a visible receit of God the Holy Ghost:
They Are laborers together with God, 1 Cor. 3.9. Their endowment also is high, they Are endowed with God, they have a visible receipt of God the Holy Ghost:
but he that is called of God, as was Aaron, Heb. 5.4.) but rather to say with Moses, who am I that I should goe? Exod. 3.11. and with Saint Paul, who is sufficient for these things? 2. Cor. 2.16. and with Isaiah, to expect some of that heavenly fire, A cole from the Altar, to touch their lips, before they say, Here am I, send me. Is 6.6.
but he that is called of God, as was Aaron, Hebrew 5.4.) but rather to say with Moses, who am I that I should go? Exod 3.11. and with Saint Paul, who is sufficient for these things? 2. Cor. 2.16. and with Isaiah, to expect Some of that heavenly fire, A coal from the Altar, to touch their lips, before they say, Here am I, send me. Is 6.6.
The spirit of wisdom is loving. Wisd. 1.6. And the first fruit of the spirit is love, Gal. 5.22. This loving spirit therefore, descended upon them that were united in love;
The Spirit of Wisdom is loving. Wisdom 1.6. And the First fruit of the Spirit is love, Gal. 5.22. This loving Spirit Therefore, descended upon them that were united in love;
Now the wicked are the raging waves of the Sea foaming out their own shame, Jude 13. They are like the raging Sea that cannot rest, whose waters cast up mire and dirt, Is. 57.20. therefore on them the golden feathered Dove of Heaven setleth not, but the black devouring vulture of hell setteth up his rest.
Now the wicked Are the raging waves of the Sea foaming out their own shame, U^de 13. They Are like the raging Sea that cannot rest, whose waters cast up mire and dirt, Is. 57.20. Therefore on them the golden feathered Dove of Heaven settleth not, but the black devouring vulture of hell sets up his rest.
For as God is an austere man to idle and unprofitable servants, so to the vigilant and diligent, he is not onely liberall in honoring. Lu. 16.21. Euge, Well done good and faithfull servant; and in rewarding:
For as God is an austere man to idle and unprofitable Servants, so to the vigilant and diligent, he is not only liberal in honouring. Lu. 16.21. Euge, Well done good and faithful servant; and in rewarding:
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even exercised in the charge that their Master shal give them. Fourthly, here is Faithfulness: They had a charge given; to that they are obedient; they had a promise made; In that they are confident.
even exercised in the charge that their Master shall give them. Fourthly, Here is Faithfulness: They had a charge given; to that they Are obedient; they had a promise made; In that they Are confident.
Fiftly, here is Constantness: For (as asoresaid) this was the tenth day of their expectation and had it been tenfold ten, no doubt it had been but as one to them, they would have bidden without grudging unto the end;
Fifty, Here is Constancy: For (as aforesaid) this was the tenth day of their expectation and had it been tenfold ten, no doubt it had been but as one to them, they would have bidden without grudging unto the end;
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for the love of his Rachel, his desired happinesse. And for their trusts sake; because they knew that that the Lord is not slack concerning his promise, Pet. 3.9. but that all his promises are, yea and Amen. 2 Cor. 1.20. And without repentance, Rom. 11.20.
for the love of his Rachel, his desired happiness. And for their trusts sake; Because they knew that that the Lord is not slack Concerning his promise, Pet. 3.9. but that all his promises Are, yea and Amen. 2 Cor. 1.20. And without Repentance, Rom. 11.20.
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Be ye therfore also patient, and settle your hearts, for the comming of the Lord draweth near. Jam. 5.6. And let us not be weary of well doing, for in due time we shall reap if we faint not. Gal. 6.9. Remember Lots wife, and look not back.
Be you Therefore also patient, and settle your hearts, for the coming of the Lord draws near. Jam. 5.6. And let us not be weary of well doing, for in due time we shall reap if we faint not. Gal. 6.9. remember Lots wife, and look not back.
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The comming of the Holy Ghost? why? was not the Holy Ghost come till now? Indeed it is said, Joh. 7.39. The Holy Ghost was not yet given, because Jesus was not yet glorified.
The coming of the Holy Ghost? why? was not the Holy Ghost come till now? Indeed it is said, John 7.39. The Holy Ghost was not yet given, Because jesus was not yet glorified.
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But he was not come or given in comparison of this comming or giving. Why? Not in like manner: Not in like measure: Not to like end. Not in like manner:
But he was not come or given in comparison of this coming or giving. Why? Not in like manner: Not in like measure: Not to like end. Not in like manner:
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For by Saint Peters preaching the same day there were added to the Church about 3000. soules, ver. 41. Thus this heavenly fire (hid since the world began, and from all ages.
For by Saint Peter's preaching the same day there were added to the Church about 3000. Souls, ver. 41. Thus this heavenly fire (hid since the world began, and from all ages.
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Thus our Zacheus (for that name whether you expound it Just or Pure, may well stand for him who is the fountain of all Justice and purity) recompenseth his former hoording and sparing, by giving fourfold.
Thus our Zacchaeus (for that name whither you expound it Just or Pure, may well stand for him who is the fountain of all justice and purity) recompenseth his former hoarding and sparing, by giving fourfold.
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that is (as aforesaid) after this third and full revelation of the Trinity, is said to be greater then John the Baptist, whose time was but a little before it. Mat. 11.11.
that is (as aforesaid) After this third and full Revelation of the Trinity, is said to be greater then John the Baptist, whose time was but a little before it. Mathew 11.11.
What followeth then for our instruction, out of this inlargement of the holy Spirit to us? but this, that we also be inlarged in the holinesse of our spirits unto him, that as he hath abounded unto us,
What follows then for our instruction, out of this enlargement of the holy Spirit to us? but this, that we also be enlarged in the holiness of our spirits unto him, that as he hath abounded unto us,
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Namely, Wind, Fire, and Tongues: And suddenly there came a sound from heaven, as of a rushing and a mighty wind, &c. To seek all the agreements between these shaddows, and their substance, were to attempt that impossibility 2 Esd. 4.5. Weigh me the weight of the fire, or measure me the blast of the wind.
Namely, Wind, Fire, and Tongues: And suddenly there Come a found from heaven, as of a rushing and a mighty wind, etc. To seek all the agreements between these shadows, and their substance, were to attempt that impossibility 2 Esd 4.5. Weigh me the weight of the fire, or measure me the blast of the wind.
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for I will rather believe Christ who telleth me that I cannot tell whence it cometh, or whither it goeth, Joh. 3.8. then I would yeeld to the wisdom of man, if all Philosophers could (as indeed they cannot) agree together, to tell me from whence it cometh:
for I will rather believe christ who Telleth me that I cannot tell whence it comes, or whither it Goes, John 3.8. then I would yield to the Wisdom of man, if all Philosophers could (as indeed they cannot) agree together, to tell me from whence it comes:
for, we must prove our selves whether we are in the faith or no, 2 Cor. 13.5. If we live in the spirit, we must walk in the spirit, Gal. 5.25. And as many as are led by the spirit of God, they are the sons of God, Rom 8.14. Again, Activenesse also is another property of the wind:
for, we must prove our selves whither we Are in the faith or no, 2 Cor. 13.5. If we live in the Spirit, we must walk in the Spirit, Gal. 5.25. And as many as Are led by the Spirit of God, they Are the Sons of God, Rom 8.14. Again, Activeness also is Another property of the wind:
It alwaies cooleth, and for the most part cleareth the air. And this activenesse is also proper to the Holy Ghost in all these kinds. He worketh first Constantly:
It always cooleth, and for the most part cleareth the air. And this activeness is also proper to the Holy Ghost in all these Kinds. He works First Constantly:
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The spirit of God moved upon the waters, Gen. 1.2. He is active also in the Regeneration, Joh 3.5. Except a man be born of water, and of the spirit he cannot enter into the Kingdome of heaven. 2. Strongly;
The Spirit of God moved upon the waters, Gen. 1.2. He is active also in the Regeneration, John 3.5. Except a man be born of water, and of the Spirit he cannot enter into the Kingdom of heaven. 2. Strongly;
for he plyeth the humble to the bent of his will, and breaketh the stubborn from the strength of their own will: Is. 42.1. I have put my spirit upon him:
for he plyeth the humble to the bent of his will, and breaks the stubborn from the strength of their own will: Is. 42.1. I have put my Spirit upon him:
yet he shall bring forth judgement unto victory: he shall overthrow the stubborn. This wind breaketh the Cedars, even the Cedars of Lebanon, Ps. 29.5. 3. Subtilly;
yet he shall bring forth judgement unto victory: he shall overthrow the stubborn. This wind breaks the Cedars, even the Cedars of Lebanon, Ps. 29.5. 3. Subtly;
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for he purgeth both the companies, and the consciences of men: evill persons outwardly, evill desires inwardly are the chaffe which this wind scattereth away:
for he Purgeth both the companies, and the Consciences of men: evil Persons outwardly, evil Desires inwardly Are the chaff which this wind Scattereth away:
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for he bringeth sometimes flashes of elevation, Elijahs Chariot: sometimes showers of humiliation, Peters tears: He bringeth forth the lightning with the rain, Ps. 135.7. He bloweth with his wind, and the waters flow, Psal. 147.8. Sometimes from the East, by opening the bloody rising of originall sin:
for he brings sometime flashes of elevation, Elijahs Chariot: sometime showers of humiliation, Peter's tears: He brings forth the lightning with the rain, Ps. 135.7. He blows with his wind, and the waters flow, Psalm 147.8. Sometime from the East, by opening the bloody rising of original since:
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sometimes from the West, by reflecting the bloody setting of the Sun of righteousness: sometimes from the South, through the warm and calm gale of peace and prosperity:
sometime from the West, by reflecting the bloody setting of the Sun of righteousness: sometime from the South, through the warm and Cam gale of peace and Prosperity:
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and fogs of sin, and from ignorance, the cause, & from fear the effect thereof, by bringing in true light the Sun of Faith, the Moon of Hope, the Stars of Charitie.
and fogs of since, and from ignorance, the cause, & from Fear the Effect thereof, by bringing in true Light the Sun of Faith, the Moon of Hope, the Stars of Charity.
Constantly, that thou bee not weary of well doing, Gal. 6. Strongly, that in all things thou be more then conqueror, Rom. 8. Subtilly, that thou try all things, and choose that which is best, Phil. 1. Variously, that thy love may abound yet more and more, that thou mayst sowe liberally,
Constantly, that thou be not weary of well doing, Gal. 6. Strongly, that in all things thou be more then conqueror, Rom. 8. Subtly, that thou try all things, and choose that which is best, Philip 1. Variously, that thy love may abound yet more and more, that thou Mayest sow liberally,
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First, Light, is a naturall property of the fire, of our common fire: For indeed the elementary fire in its own sphere shineth not because of its subtilnesse,
First, Light, is a natural property of the fire, of our Common fire: For indeed the elementary fire in its own sphere shines not Because of its subtilnesse,
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for No man hath seen God at any time, yet is he come down to us in light, and hath brought us Lumen superius, Interius, Exterius, Upper, Inner, Outward light.
for No man hath seen God At any time, yet is he come down to us in Light, and hath brought us Lumen superius, Interius, Exterius, Upper, Inner, Outward Light.
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But this light sheweth to the Soul him that is the substance of all things, In whom we live, and move, and have our being. Act. 27.28. In whom all things consist. Col. 1.17.
But this Light shows to the Soul him that is the substance of all things, In whom we live, and move, and have our being. Act. 27.28. In whom all things consist. Col. 1.17.
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For by this light Moses saw him who is invisible. Heb. 11.27. and by this light all the godly doe walk: We walk by faith, not by sight. 2 Cor 5.7. 2. Lumen interius, Inner light: that is Conscience.
For by this Light Moses saw him who is invisible. Hebrew 11.27. and by this Light all the godly do walk: We walk by faith, not by sighed. 2 Cor 5.7. 2. Lumen Interius, Inner Light: that is Conscience.
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Gen. 3. And the miserablenesse of our condition spirituall: I was shapen in wickednesse, and in sin hath my mother conceived me. Ps. 51. 3. Lumen exterius, Outer light, that is, charity:
Gen. 3. And the miserableness of our condition spiritual: I was shapen in wickedness, and in since hath my mother conceived me. Ps. 51. 3. Lumen exterius, Outer Light, that is, charity:
he that loveth his brother abideth in the light. 1. Joh. 2.9. This light maketh us see all men alike, so that we have not the faith of our Lord Jesus Christ in respect of persons, Jam. 2.1. that we be ready to honor all men, and to despise none.
he that loves his brother Abideth in the Light. 1. John 2.9. This Light makes us see all men alike, so that we have not the faith of our Lord jesus christ in respect of Persons, Jam. 2.1. that we be ready to honour all men, and to despise none.
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This light helpeth us to see the necessities of our brethren, that we may relieve them, Charity is bountifull, 1 Cor 13.4. To take notice of the infirmities of our brethren, that wee may bear them.
This Light Helpeth us to see the necessities of our brothers, that we may relieve them, Charity is bountiful, 1 Cor 13.4. To take notice of the infirmities of our brothers, that we may bear them.
Restore such a one in the spirit of meeknesse, bear yee one anothers burthen. Gal. 6.1. To observe the faults of our brethren that we may reprove them:
Restore such a one in the Spirit of meekness, bear ye one another's burden. Gal. 6.1. To observe the Faults of our brothers that we may reprove them:
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Yea, this light will guide us so to look on, and to follow the foremost, that wee our selves shall become lights and leaders of the hindmost: Phil. 3.17. Shining as lights in the world, and holding forth the word of life. Phil. 2.13.
Yea, this Light will guide us so to look on, and to follow the foremost, that we our selves shall become lights and leaders of the hindmost: Philip 3.17. Shining as lights in the world, and holding forth the word of life. Philip 2.13.
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For all things when they are reproved of (this) light, are manifest, for it is (this) light that maketh all things manifest. Eph. 5.13. What then? Seeing that this light is come into the world, let us not love darknesse more then light, Joh. 3.19.
For all things when they Are reproved of (this) Light, Are manifest, for it is (this) Light that makes all things manifest. Ephesians 5.13. What then? Seeing that this Light is come into the world, let us not love darkness more then Light, John 3.19.
or like flies playing with it, or presuming too near it? Where is our Lumen interius? our knowledge of our self? Are we not like the blind Sodomites groping in our own streets? Gen. 19. like the blind Aramites, that went they knew not whither, notwithstanding, the Lords Prophet did lead them? 2 King. 6. Where is our Lumen exterius, our knowledge of our neighbour? May not St. Paul's words be inverted? Henceforth know we no man after the flesh. 2 Cor. 5.16. May we not invert it, and say, Hitherto have we known no man but after the flesh;
or like flies playing with it, or presuming too near it? Where is our Lumen Interius? our knowledge of our self? are we not like the blind Sodomites groping in our own streets? Gen. 19. like the blind Aramites, that went they knew not whither, notwithstanding, the lords Prophet did led them? 2 King. 6. Where is our Lumen exterius, our knowledge of our neighbour? May not Saint Paul's words be inverted? Henceforth know we no man After the Flesh. 2 Cor. 5.16. May we not invert it, and say, Hitherto have we known no man but After the Flesh;
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Divers kinds of night do hang over our head, wee know not how soon our light may be put out in obscure darknesse. Pro. 20.20. Onely this wee know that no darknesse can hide us from God;
Diverse Kinds of night do hang over our head, we know not how soon our Light may be put out in Obscure darkness. Pro 20.20. Only this we know that no darkness can hide us from God;
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Yea wee niay well fear that if we turn his light into darknesse now, he will again turn our darknesse into light, hee will lighten things hid in darkness,
Yea we niay well Fear that if we turn his Light into darkness now, he will again turn our darkness into Light, he will lighten things hid in darkness,
Every mark shall be made manifest, for the day shall declare it, because it shall be revealed by fire. 1 Cor. 3.13. but especially to our confusion before men and Angels;
Every mark shall be made manifest, for the day shall declare it, Because it shall be revealed by fire. 1 Cor. 3.13. but especially to our confusion before men and Angels;
When the Lord Jesus shall shew himself from heaven with his mighty Angells in flaming fire, rendring vengeance to them that know not God. 2. Thes. 1.7. Again, Heat also is another property of the fire, and that of divers kinds and uses. 1. Heat reviving. 2. Heat consuming. 3. Heat hardning. 4. Heat softning. 5. Heat drying. 6. Heat moistning. 7. Heat increasing and decreasing by the wind.
When the Lord jesus shall show himself from heaven with his mighty Angels in flaming fire, rendering vengeance to them that know not God. 2. Thebes 1.7. Again, Heat also is Another property of the fire, and that of diverse Kinds and uses. 1. Heat reviving. 2. Heat consuming. 3. Heat hardening. 4. Heat softening. 5. Heat drying. 6. Heat moistening. 7. Heat increasing and decreasing by the wind.
1. He yeilds heat reviving. Doth not the fire revive frozen creatures? and what cold so strong as the death of sin? And yet from that, by this heat of the spirit men are revived.
1. He yields heat reviving. Does not the fire revive frozen creatures? and what could so strong as the death of since? And yet from that, by this heat of the Spirit men Are revived.
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And the heat of this heavenly fire consumes all worldlinesse and fleshlinesse, and makes all as ashes by the memory of death. For this was Abrahams confession:
And the heat of this heavenly fire consumes all worldliness and fleshliness, and makes all as Ashes by the memory of death. For this was Abrahams Confessi:
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How? To purge the corruptions of nature, I will purely purge thy dross, and take away thy tinne. Is. 1.25. and to refine the perfections of nature, that they may shine as Gold in the furnace. Wis. 3.6. and as silver seven times tryed in the fire. Ps. 12.6.
How? To purge the corruptions of nature, I will purely purge thy dross, and take away thy tin. Is. 1.25. and to refine the perfections of nature, that they may shine as Gold in the furnace. Wis. 3.6. and as silver seven times tried in the fire. Ps. 12.6.
This is that fire that burneth onely the bonds of Gods Children, and makes them (like those three in the fiery furnace, Dan. 3.) of bound become free, and to walk at liberty,
This is that fire that burns only the bonds of God's Children, and makes them (like those three in the fiery furnace, Dan. 3.) of bound become free, and to walk At liberty,
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3. Heat hardning: Doth not the fires heat harden the potters ware, and make it of weak and limber clay to become stiffe and strong, to serve the uses of the house? And we are Gods clay, and he is our Potter: Is. 64.8. and through the fervent heat of this Heayenly fire, wee of weak are made strong: Heb. 11.34.
3. Heat hardening: Does not the fires heat harden the potters ware, and make it of weak and limber clay to become stiff and strong, to serve the uses of the house? And we Are God's clay, and he is our Potter: Is. 64.8. and through the fervent heat of this Heayenly fire, we of weak Are made strong: Hebrew 11.34.
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Even vessells of honor sanctifyed and meet for the Masters use, and prepared unto every good work. 2 Tim. 2.21. even serviceable to the most honorable use of the house, even to hold in martyrdome.
Even vessels of honour sanctified and meet for the Masters use, and prepared unto every good work. 2 Tim. 2.21. even serviceable to the most honourable use of the house, even to hold in martyrdom.
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For so Saint Peter, before the sending down of this fire was weak clay, easily moulded (unmoulded rather) from his profession by the objection of a silly maid:
For so Saint Peter, before the sending down of this fire was weak clay, Easily moulded (unmoulded rather) from his profession by the objection of a silly maid:
But he and his fellowes (after this fire had past upon them and throughly seasoned them) became so strong, that they rejoyced that they were counted worthy to suffer for Christs name. Act. 5.41.
But he and his Fellows (After this fire had passed upon them and thoroughly seasoned them) became so strong, that they rejoiced that they were counted worthy to suffer for Christ name. Act. 5.41.
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from which (otherwise) it could hardly or never be extracted? And this celestiall heat that exhaleth cloudes of water into the head, and distilleth them in tears:
from which (otherwise) it could hardly or never be extracted? And this celestial heat that exhaleth Clouds of water into the head, and distilleth them in tears:
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Even like that rain upon Gideons fleece which was to assure him of the Victory, Judg. 6. This exhalation, this distillation (no doubt) have many of the Saints felt:
Even like that rain upon Gideons fleece which was to assure him of the Victory, Judges 6. This exhalation, this distillation (no doubt) have many of the Saints felt:
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As Peter, who went forth, and wept bitterly, Mat. 26. Mary Magdalen, who washed Christs feet with her tears, Luk. 7. And David, who every night washed his bed,
As Peter, who went forth, and wept bitterly, Mathew 26. Marry Magdalen, who washed Christ feet with her tears, Luk. 7. And David, who every night washed his Bed,
Doth not the fire increase or abate by the wind, respectively according to the nature or qualitie of the subject or matter wherein it is? sometimes blown in, sometimes blown out by one & the same kind of blast.
Does not the fire increase or abate by the wind, respectively according to the nature or quality of the Subject or matter wherein it is? sometime blown in, sometime blown out by one & the same kind of blast.
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And why? the fire worketh not alike in every subject, therefore the same Word that is the savour of life unto life, is also the savour of death unto death in divers men, 2 Cor. 2.16. O heat unsearchable in faculty, incomprehensible in variety, irresistible in efficacy:
And why? the fire works not alike in every Subject, Therefore the same Word that is the savour of life unto life, is also the savour of death unto death in diverse men, 2 Cor. 2.16. Oh heat unsearchable in faculty, incomprehensible in variety, irresistible in efficacy:
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What pains should we take in seeking it? What joy should we make in finding it? what care should we shew in keeping it? For what comfort can we have inwardly,
What pains should we take in seeking it? What joy should we make in finding it? what care should we show in keeping it? For what Comfort can we have inwardly,
For truth it self, where is it if it be not in the Tongue? And where else also is the perfection of any good? Take the four Cardinal virtues, Prudence, Temperance, Justice, Fortitude, where is the perfection of each of them but in their expression? and where is that but in the tongue? Ye will say, they all (especially Fortitude ) seem rather to belong to the hand.
For truth it self, where is it if it be not in the Tongue? And where Else also is the perfection of any good? Take the four Cardinal Virtues, Prudence, Temperance, justice, Fortitude, where is the perfection of each of them but in their expression? and where is that but in the tongue? You will say, they all (especially Fortitude) seem rather to belong to the hand.
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And what act so strong or great was there ever performed by the hand, which hath not been matcht or excelled by the tongue? Cedant armatog, concedat laurea linguae:
And what act so strong or great was there ever performed by the hand, which hath not been matched or excelled by the tongue? Cedant armatog, concedat laurea linguae:
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Yea what differenceth man from man but speech? Stulto intelligens quid interest? What's the difference between a wise man and a fool? Ask Socrates, and he will say, Loquere ut te videam, speak that I may see thee:
Yea what differenceth man from man but speech? Stulto Intelligence quid Interest? What's the difference between a wise man and a fool? Ask Socrates, and he will say, Speak ut te videam, speak that I may see thee:
In a word, doth not David reduce a mans whole perfection to his tongue, when he calleth it his glory? Ps. 59.7. Awake up my glory. If therefore all the Magi of the East, all the old Egyptian and Chaldaean Wise men were alive again to exercise their Hieroglyphick art, to make holy Sculptures, dumb shews and figures, speaking signes to tell their eye their meaning, they could not devise a more fit character to signifie a man then a tongue.
In a word, does not David reduce a men Whole perfection to his tongue, when he calls it his glory? Ps. 59.7. Awake up my glory. If Therefore all the Magi of the East, all the old Egyptian and Chaldaean Wise men were alive again to exercise their Hieroglyphic art, to make holy Sculptures, dumb shows and figures, speaking Signs to tell their eye their meaning, they could not devise a more fit character to signify a man then a tongue.
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Behold then this holy workmaster by this figure sheweth what work he intends, he comes to renew man into his perfection, he comes therefore in the likeness of tongues.
Behold then this holy workmaster by this figure shows what work he intends, he comes to renew man into his perfection, he comes Therefore in the likeness of tongues.
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Have not I chosen you twelve, and one of you is a devill? Joh. 6.20. Good mens tongues are sparks of heavenly fire, but wicked mens tongues are sparks of hellish fire:
Have not I chosen you twelve, and one of you is a Devil? John 6.20. Good men's tongues Are sparks of heavenly fire, but wicked men's tongues Are sparks of hellish fire:
Is not every man distinguished by his tongue, and known what country man he is? And do not our tongues also discover us whether we belong to heaven or hell? Away then thou prophane swearer, thou false lyar, thou ribald talker, away from Christ, and from his spirit:
Is not every man distinguished by his tongue, and known what country man he is? And do not our tongues also discover us whither we belong to heaven or hell? Away then thou profane swearer, thou false liar, thou ribald talker, away from christ, and from his Spirit:
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Canst thou not so pronounce? then thou art a rebellious Ephraimite, thou art to be cut off from the congregation of Israel. And may I not here especially,
Canst thou not so pronounce? then thou art a rebellious Ephraimite, thou art to be Cut off from the congregation of Israel. And may I not Here especially,
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and most properly speak to the Doctors of equivocation, even in the invective words of St. Stephen? Ye stiff-necked, and of uncircumcised hearts and ears, ye have alwaies resisted the Holy Ghost,
and most properly speak to the Doctors of equivocation, even in the invective words of Saint Stephen? the Stiffnecked, and of uncircumcised hearts and ears, you have always resisted the Holy Ghost,
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as did your fathers, so do ye, Act. 7.51. The holy Ghost intendeth to make new men, and true men, therefore he comes in the shape of tongues; for hee intendeth truth:
as did your Father's, so do you, Act. 7.51. The holy Ghost intends to make new men, and true men, Therefore he comes in the shape of tongues; for he intends truth:
your woolfish proselytes, to maintain their walking in sheeps cloathing amongst us, and your foxes their lurking in our vineyard, under the covert of equivocation.
your Woolfish Proselytes, to maintain their walking in Sheep clothing among us, and your foxes their lurking in our vineyard, under the covert of equivocation.
an emblem of truth? No, no, ye are of your father the Devill, for he is a lyar, and the Father thereof. Joh. 8.44. Again, as in regard of the work intended, so also the instrument of the work considered, the Holy Ghost fitly appeareth in the shape of tongues.
an emblem of truth? No, no, you Are of your father the devil, for he is a liar, and the Father thereof. John 8.44. Again, as in regard of the work intended, so also the Instrument of the work considered, the Holy Ghost fitly appears in the shape of tongues.
For by what instrument is this heavenly work of regeneration wrought but by the tongue? How shall they believe in him of whom they have not heard? Faith cometh by hearing,
For by what Instrument is this heavenly work of regeneration wrought but by the tongue? How shall they believe in him of whom they have not herd? Faith comes by hearing,
It pleased God by the foolishness of preaching, to save them that believe. 1 Cor. 1.18. There is indeed vox realis, as well as vox vocalis: A reall as well as a vocall, a visible as well as an invisible voice:
It pleased God by the foolishness of preaching, to save them that believe. 1 Cor. 1.18. There is indeed vox realis, as well as vox vocalis: A real as well as a vocal, a visible as well as an invisible voice:
Ps. 19. But this voce doth but make without excuse: The invisible things of him from the creation of the World are clearly seen, being understood by the things that are made,
Ps. 19. But this voce does but make without excuse: The invisible things of him from the creation of the World Are clearly seen, being understood by the things that Are made,
Jam. 1.21. 1. Here is a strain beyond Philosophie. 2. A point against Popery. 3. Comfort to the blind. 4. No discomfort to the deaf. 5. Shame and confusion to the obstinate and scornfull, that stoppe their ears, or hear to mock.
Jam. 1.21. 1. Here is a strain beyond Philosophy. 2. A point against Popery. 3. Comfort to the blind. 4. No discomfort to the deaf. 5. Shame and confusion to the obstinate and scornful, that stop their ears, or hear to mock.
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yet it concerneth but nature and naturall things, and hath to do with colours, not with bodies or substances (as the Philosophers themselves confess) But the ear hath to do with spirituall and eternall things, that are truly substantiall,
yet it concerns but nature and natural things, and hath to do with colours, not with bodies or substances (as the Philosophers themselves confess) But the ear hath to do with spiritual and Eternal things, that Are truly substantial,
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But what use of his eyes? What did he ever fee? Moses (having a curious desire to see God) was he not taught to see best by his ears? did not God expresse himself unto him more by proclamation then by vision? Exod. 33.18, 19. & 34.6.
But what use of his eyes? What did he ever fee? Moses (having a curious desire to see God) was he not taught to see best by his ears? did not God express himself unto him more by proclamation then by vision? Exod 33.18, 19. & 34.6.
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This is my beloved Son in whom I am well pleased, hear him: It is hear him, not see him. Mat. 17.5. Away then with all teaching of Images, they be teachers of lies. Hab. 2.18. The Holy Ghost appeared in tongues, to signifie kind of teaching he intended, namely of the ear not of the eye.
This is my Beloved Son in whom I am well pleased, hear him: It is hear him, not see him. Mathew 17.5. Away then with all teaching of Images, they be Teachers of lies. Hab. 2.18. The Holy Ghost appeared in tongues, to signify kind of teaching he intended, namely of the ear not of the eye.
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Yea the odds may be great advantage to the Soul, even to make the ear (her especial organ) the more attentive to receive, the more intensive to conceive, the more retentive to keep.
Yea the odds may be great advantage to the Soul, even to make the ear (her especial organ) the more attentive to receive, the more intensive to conceive, the more retentive to keep.
4. Here is no discomfort to the deaf (as at first sight it may seem) For though the Holy Ghost appeared in the likenesse of a tongue, yet he is a spirit.
4. Here is no discomfort to the deaf (as At First sighed it may seem) For though the Holy Ghost appeared in the likeness of a tongue, yet he is a Spirit.
and with her tayl, so they theirs with worldliness and fleshliness: proving oxen, seeing farmes, eating and drinking, marrying, and giving in marriage:
and with her tail, so they theirs with worldliness and fleshliness: proving oxen, seeing farms, eating and drinking, marrying, and giving in marriage:
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and their heart goeth after covetousness, Ezek. 33.31. And especially in the last times; for it is so prophecied, 2 Pet. 3.3. There shall come in the last daies mockers.
and their heart Goes After covetousness, Ezekiel 33.31. And especially in the last times; for it is so prophesied, 2 Pet. 3.3. There shall come in the last days mockers.
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It is not therefore ye that speak, but the spirit of your father that speaketh in you, saith Christ, Mat. 10.20. They have not cast thee away, but they have cast me away, saith God to Samuel, 1 Sam. 8.7. He that despiseth, despiseth not man but God, saith St. Paul 1 Thes. 4.8. What then? Resist not the Holy Ghost:
It is not Therefore you that speak, but the Spirit of your father that speaks in you, Says christ, Mathew 10.20. They have not cast thee away, but they have cast me away, Says God to Samuel, 1 Sam. 8.7. He that despises, despises not man but God, Says Saint Paul 1 Thebes 4.8. What then? Resist not the Holy Ghost:
For they that resist, shall receive to themselves damnation, Rom. 13.2. He that speaketh against the holy Ghost shall never be forgiven in this world, nor in the world to come. Mat. 12.32. Let every man therefore be swift to hear, slow to speak, Jam. 1.19. Let the spirits gracious speaking prevail, and our ungraciousness be put to silence.
For they that resist, shall receive to themselves damnation, Rom. 13.2. He that speaks against the holy Ghost shall never be forgiven in this world, nor in the world to come. Mathew 12.32. Let every man Therefore be swift to hear, slow to speak, Jam. 1.19. Let the spirits gracious speaking prevail, and our ungraciousness be put to silence.
The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them, Act. 13.2. Crescens is gone to Galatia, Titus to Dalmatia, 2 Tim. 4.10. They were to go into all the world, and to teach all nations, and for expeditions sake to goe severally. O strange expedition!
The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them, Act. 13.2. Crescens is gone to Galatia, Titus to Dalmatia, 2 Tim. 4.10. They were to go into all the world, and to teach all Nations, and for expeditions sake to go severally. Oh strange expedition!
they feared not the faces, nor yet the hands of Kings and tyrants: Why? If God be with us, who can be against us? Rom. 8.31. I have put my trust in God, I will not fear what flesh can do unto me, Ps. 56.11.
they feared not the faces, nor yet the hands of Kings and Tyrants: Why? If God be with us, who can be against us? Rom. 8.31. I have put my trust in God, I will not Fear what Flesh can do unto me, Ps. 56.11.
for the battel is the Lords, 1 Sam. 17.47. It is not hard to the Lord to save with many, or with few, 1 Sam. 14.6. I will give you a mouth and wisdom, where-against all your adversaries shall not be able to speak or resist, Luk. 21.15.
for the battle is the lords, 1 Sam. 17.47. It is not hard to the Lord to save with many, or with few, 1 Sam. 14.6. I will give you a Mouth and Wisdom, where-against all your Adversaries shall not be able to speak or resist, Luk. 21.15.
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Saint John preached in the lesser Asia, Saint Andrew in Scythia, Philip in the higher Asia, Thomas in India, Bartholomew in Armenia, Matthew in Aethiopia, Simon the Canaanite in Mesopotamia, Thaddaeus in Arabia, James in Jerusalem, Peter at Rome: So doth Panigyrola range them.
Saint John preached in the lesser Asia, Saint Andrew in Scythia, Philip in the higher Asia, Thomas in India, Bartholomew in Armenia, Matthew in Ethiopia, Simon the Canaanite in Mesopotamia, Thaddaeus in Arabia, James in Jerusalem, Peter At Room: So does Panigyrola range them.
that the curse of Ephraim come not upon it, Give them a barren womb and dry breasts. Hos. 9.14. That the more Churches severall ministers do contract, betroth and espouse to themselves, the fewer soules they do not beget.
that the curse of Ephraim come not upon it, Give them a barren womb and dry breasts. Hos. 9.14. That the more Churches several Ministers do contract, betrothed and espouse to themselves, the fewer Souls they do not beget.
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Yet it will not follow that there was no superiority or difference acknowledged amongst them. For Saint Paul doth mention, Chief Apostles, 2 Cor. 12.11. and giveth this title ( Pillers ) to Peter James and John. Gal. 2.9.
Yet it will not follow that there was no superiority or difference acknowledged among them. For Saint Paul does mention, Chief Apostles, 2 Cor. 12.11. and gives this title (Pillars) to Peter James and John. Gal. 2.9.
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For God hath ordained some in the Church, first Apostles, secondly Prophets, thirdly teachers: then them that do miracles: helps, Governments. 1 Cor. 12.28.
For God hath ordained Some in the Church, First Apostles, secondly prophets, Thirdly Teachers: then them that do Miracles: helps, Governments. 1 Cor. 12.28.
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They therefore that will have no superirrity or difference of degrees in the ministry, will have the God of order to be the Author of confusion. They shew not the spirit of meekness in avoiding state,
They Therefore that will have no superirrity or difference of Degrees in the Ministry, will have the God of order to be the Author of confusion. They show not the Spirit of meekness in avoiding state,
There are diversities of gifts, but the same spirit, wisdom, knowledge, healing, prophesie; &c. And all these worketh even the self same spirit, distributing severally, to every one, even as hee will. 1 Cor. 12.4.
There Are diversities of Gifts, but the same Spirit, Wisdom, knowledge, healing, prophesy; etc. And all these works even the self same Spirit, distributing severally, to every one, even as he will. 1 Cor. 12.4.
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For every man hath his proper gift: unus autem sic, alius autem sic: one after this manner, another after that. 1. 1 Cor. 7.7. Diversity and multiplicity of gifts, sheweth the riches of Gods grace, and redoundeth to his glory.
For every man hath his proper gift: Unus autem sic, alius autem sic: one After this manner, Another After that. 1. 1 Cor. 7.7. Diversity and Multiplicity of Gifts, shows the riches of God's grace, and redoundeth to his glory.
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The Apostle Saint Paul professeth and proveth both. The former, Rom. 1.9. God is my witness whom I serve in my spirit, that without ceasing I make mention of you alwaies in my prayers. The latter, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you thorough us, we pray you in Christs stead, that ye be reconciled unto God.
The Apostle Saint Paul Professes and Proves both. The former, Rom. 1.9. God is my witness whom I serve in my Spirit, that without ceasing I make mention of you always in my Prayers. The latter, 2 Cor. 5.20. We Are Ambassadors for christ, as though God did beseech you through us, we pray you in Christ stead, that you be reconciled unto God.
Sometimes they speak to God, sometimes to man: For Omnia tempus habent: to every thing there is an appointed time, Eccl. 3.1. The Ministers tongue must be divided, sometimes to plead for his Master, sometimes for his brethren, sometimes to act Gods part, sometimes mans part:
Sometime they speak to God, sometime to man: For Omnia Tempus habent: to every thing there is an appointed time, Ecclesiastes 3.1. The Ministers tongue must be divided, sometime to plead for his Master, sometime for his brothers, sometime to act God's part, sometime men part:
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O what a strong bond of love and unviolable knot of affection should this make between every Minister and his people? What care should he have of them? what desire should they have of him? what comfort and consolation should they find and take mutually and reciprocally in each other? St. Paul was willing to deal unto his people not onely the Gospel of God,
Oh what a strong bound of love and unviolable knot of affection should this make between every Minister and his people? What care should he have of them? what desire should they have of him? what Comfort and consolation should they find and take mutually and reciprocally in each other? Saint Paul was willing to deal unto his people not only the Gospel of God,
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What is our hope, or joy, or crown of rejoycing? are not even ye it, in the presence of the Lord Jesus Christ at his coming? yes, ye are our glory and our joy, 1 Thes. 2.19.
What is our hope, or joy, or crown of rejoicing? Are not even you it, in the presence of the Lord jesus christ At his coming? yes, you Are our glory and our joy, 1 Thebes 2.19.
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this Factor was happy in his work. He felt (like that good huswife, Prov. 31.18.) that his merchandise was good. Good every way: good to the seller, God; he gained glory:
this Factor was happy in his work. He felt (like that good huswife, Curae 31.18.) that his merchandise was good. Good every Way: good to the seller, God; he gained glory:
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Good to the Factor, St. Paul, he got both favour and reward of each party, both of the buyer and of the seller, on the one side temporall, on the other side eternall.
Good to the Factor, Saint Paul, he god both favour and reward of each party, both of the buyer and of the seller, on the one side temporal, on the other side Eternal.
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If instead of the neare and dear relation of Fatherhood and Sonship, there be no kin but couzenage between them, he couzening them of their spirituall,
If instead of the near and dear Relation of Fatherhood and Sonship, there be no kin but cozenage between them, he cozening them of their spiritual,
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for in that every one must be semper idem, no changling: For, there is one Faith, one Baptism, Ephes. 4.5. Other foundation can no man lay then that which is layd, which is Jesus Christ, 1 Cor. 3.11. Jesus Christ yesterday and to day, and the same for ever, Heb. 13.8.
for in that every one must be semper idem, no changeling: For, there is one Faith, one Baptism, Ephesians 4.5. Other Foundation can no man lay then that which is laid, which is jesus christ, 1 Cor. 3.11. jesus christ yesterday and to day, and the same for ever, Hebrew 13.8.
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But I meane their matters of discourse, and treatise, their severall buildings upon this foundation. In that, diversity is required according to differences of times and places, companies and occasions.
But I mean their matters of discourse, and treatise, their several buildings upon this Foundation. In that, diversity is required according to differences of times and places, companies and occasions.
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The Apostle bids Timothy, Reprove, rebuke, exhort, 2 Tim. 4.2. These be divers workes: And he prescribeth milk for babes, and strong meat for the strong, Hebr. 5.13. These bee divers meates:
The Apostle bids Timothy, Reprove, rebuke, exhort, 2 Tim. 4.2. These be diverse works: And he prescribeth milk for babes, and strong meat for the strong, Hebrew 5.13. These be diverse Meats:
But no doubt the most proper and direct purpose of those cloven tongues was, to signifie the gift of divers tongues now to be bestowed upon the Apostles:
But no doubt the most proper and Direct purpose of those cloven tongues was, to signify the gift of diverse tongues now to be bestowed upon the Apostles:
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What then? look how the Nations were at first divided, by the same they were now to be gathered, Gen. 11. By division of tongues they were scattered and made divers people:
What then? look how the nations were At First divided, by the same they were now to be gathered, Gen. 11. By division of tongues they were scattered and made diverse people:
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By division of tongues they are to bee gathered, and made one people; and to speake one language, the language of Canaan, the profession of the Gospell.
By division of tongues they Are to be gathered, and made one people; and to speak one language, the language of Canaan, the profession of the Gospel.
Yea, he chooseth the foolish things of this world to confound the wise, 1 Cor. 1. Yea, he maketh the means of salvation to be to some the means of condemnation,
Yea, he chooses the foolish things of this world to confound the wise, 1 Cor. 1. Yea, he makes the means of salvation to be to Some the means of condemnation,
And onely to serve to make them to know, that there hath been a Prophet amongst them Ezek. 2.5. Beware then that yee measure not Gods works by outward appearance:
And only to serve to make them to know, that there hath been a Prophet among them Ezekiel 2.5. Beware then that ye measure not God's works by outward appearance:
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For, no man knoweth either love or hatred of all that is before him, Eccles. 9.1. Presume not in prosperity, despaire not in adversitie, but pray for the right use and end of both, that whether it be rod or staffe it may comfort thee.
For, no man Knoweth either love or hatred of all that is before him, Eccles. 9.1. Presume not in Prosperity, despair not in adversity, but pray for the right use and end of both, that whither it be rod or staff it may Comfort thee.
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What evill was there ever so great, wherein Gods goodnesse hath not appeared? The very sinne of Adam, what abundance of goodnesse hath it drawn from God? The malice of Joseph's brethren, what a deale of good did God worke by it, to him,
What evil was there ever so great, wherein God's Goodness hath not appeared? The very sin of Adam, what abundance of Goodness hath it drawn from God? The malice of Joseph's brothers, what a deal of good did God work by it, to him,
and them, and to their families? The crueltie of the Jews to Christ, did not God turne it to the accomplishment of mans salvation? That cursed confusion of Tongues at the building of Babel, is it not now recompenced with a blessed division of Tongues, whereby to make a spirituall building of living stones,
and them, and to their families? The cruelty of the jews to christ, did not God turn it to the accomplishment of men salvation? That cursed confusion of Tongues At the building of Babel, is it not now recompensed with a blessed division of Tongues, whereby to make a spiritual building of living stones,
Yea, that as all natnrall motions are strongest at last, so likewise his goodnesse increaseth with continuance (like the Moon) till it come to the full.
Yea, that as all natnrall motions Are Strongest At last, so likewise his Goodness increases with Continuance (like the Moon) till it come to the full.
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Old curses are turned into new blessings, Behold all things are become new. The Old Testament endeth with cursing, Malach. 4.6. but the New with blessing, Revelat. 22.21. God hath fully revealed himselfe in grace, and shall shortly in glory.
Old curses Are turned into new blessings, Behold all things Are become new. The Old Testament Endeth with cursing, Malachi 4.6. but the New with blessing, Revelation 22.21. God hath Fully revealed himself in grace, and shall shortly in glory.
So was simplicity turned into subtilty, and the cleare stream of sinceritie (perspicuous to the bottom) mudded with the filth of false and foul hypocrifie.
So was simplicity turned into subtlety, and the clear stream of sincerity (perspicuous to the bottom) mudded with the filth of false and foul hypocrify.
sed vel patiatur videri? Whom canst thou shew me amongst the sons of Adam, which hath (I say not a will) but so much as the patience to be seen as he is.
sed vel patiatur videri? Whom Canst thou show me among the Sons of Adam, which hath (I say not a will) but so much as the patience to be seen as he is.
so man insnared in sin, the more intangleth himself therein, by endeavouring to make evasion: for when he sinneth he is trapped, but when he hideth or excuseth his sin,
so man Ensnared in since, the more intangleth himself therein, by endeavouring to make evasion: for when he Sinneth he is trapped, but when he Hideth or excuseth his since,
And the rather may I presume upon this double interpretation, because it suteth with that which Christ elswhere uttereth: Namely, Mat. 10.16. Be ye wise as serpents, and innocent as doves.
And the rather may I presume upon this double Interpretation, Because it suits with that which christ elsewhere utters: Namely, Mathew 10.16. Be you wise as Serpents, and innocent as Dove.
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this the Text expresseth (being so understood as aforesaid) Namely, as a warning against temporal danger. And Mat. 10.23. Christ bids his disciples, when they are persecuted in one city to flee to another. And Prov. 22.3. A prudent man seeth the plague and hideth himself, but the foolish goe on still and are punished. 2. By seeking of good.
this the Text Expresses (being so understood as aforesaid) Namely, as a warning against temporal danger. And Mathew 10.23. christ bids his Disciples, when they Are persecuted in one City to flee to Another. And Curae 22.3. A prudent man sees the plague and Hideth himself, but the foolish go on still and Are punished. 2. By seeking of good.
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yea of superfection (if I may so speak) that is, of supererogation (as they call it) We have many exhortations and precepts to make us exercised in giving,
yea of superfection (if I may so speak) that is, of supererogation (as they call it) We have many exhortations and Precepts to make us exercised in giving,
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Yea Christ hath pronounced it to be a blessed thing to give rather then receive, as it is witnessed Act. 20.35. What though he bade the young man sell that he had, and give unto the poor if he would be perfect;
Yea christ hath pronounced it to be a blessed thing to give rather then receive, as it is witnessed Act. 20.35. What though he bade the young man fell that he had, and give unto the poor if he would be perfect;
No, the contrary to that is cleared by Gods giving them (as to many others) so expresly to Solomon, in the name and nature of a blessing, 1 King. 3.13.
No, the contrary to that is cleared by God's giving them (as to many Others) so expressly to Solomon, in the name and nature of a blessing, 1 King. 3.13.
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And thinketh one handfull better with rest then both the hands full with travel, Eccl. 4.6. Christ urgeth the example of the Lilies, not to weaken, but to hearten us to labour:
And Thinketh one handful better with rest then both the hands full with travel, Ecclesiastes 4.6. christ urges the Exampl of the Lilies, not to weaken, but to hearten us to labour:
For, if God so cloath the grass of the field (which laboureth not, nor can use means) how much more will he cloath you? (which do labour and use means) for we are not otherwise to take it,
For, if God so cloth the grass of the field (which Laboureth not, nor can use means) how much more will he cloth you? (which do labour and use means) for we Are not otherwise to take it,
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Yea, he ordaineth, that each man should labour not onely for his owne sustenance, that he may eat his own bread, 2 Thes. 3.12. but for others sustenance also, that he may have to give to him that needeth, Eph. 4.28.
Yea, he ordaineth, that each man should labour not only for his own sustenance, that he may eat his own bred, 2 Thebes 3.12. but for Others sustenance also, that he may have to give to him that needs, Ephesians 4.28.
4. Lastly, this also condemneth the wastefulness of carelesse unthrifts, who of all Solomons lessons doe think but one worth the learning, that is, that it is comely to eat and to drink,
4. Lastly, this also Condemneth the wastefulness of careless unthrifts, who of all Solomons Lessons do think but one worth the learning, that is, that it is comely to eat and to drink,
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But I may not omit a second doctrine which (before) I noted to be here observable, that is the great corruption and depravation of mans nature, not only in the particular practise of malice,
But I may not omit a second Doctrine which (before) I noted to be Here observable, that is the great corruption and depravation of men nature, not only in the particular practice of malice,
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then hear the Wisemans outcry, Prov. 20.6. Who can find a faithfull man? And the Prophets complaint, Jer. 9.4. Let every one take heed of his neighbour, and trust you not in any brother;
then hear the Wiseman's outcry, Curae 20.6. Who can find a faithful man? And the prophets complaint, Jer. 9.4. Let every one take heed of his neighbour, and trust you not in any brother;
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and their hands exercised one towards another? David chooseth rather to be punished by the immediate hand of God his creator, his judge, his offended angry avenger,
and their hands exercised one towards Another? David chooses rather to be punished by the immediate hand of God his creator, his judge, his offended angry avenger,
and let me not fall into the hand of man, 2 Sam. 24.14. Let me turn Use and Application here, into Expostulation, and Exprobation, that we may be every one ashamed of this monstrous unnaturalness.
and let me not fallen into the hand of man, 2 Sam. 24.14. Let me turn Use and Application Here, into Expostulation, and Exprobration, that we may be every one ashamed of this monstrous unnaturalness.
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Why should wee breake that law of nature which the bruitish savages do observe? savis inter se convenit ursis, the savage beasts are sociable & succourable,
Why should we break that law of nature which the brutish savages do observe? savis inter se convenit ursis, the savage beasts Are sociable & succourable,
yea indeed wee cannot live one without another, why then doe we live one against another? The saying is true ( intentione by intent and purpose) Homo homini deus, Ps. 82.6. I have said ye are Gods:
yea indeed we cannot live one without Another, why then do we live one against Another? The saying is true (intention by intent and purpose) Homo Homini deus, Ps. 82.6. I have said you Are God's:
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As for our general inclination to evill (which is indeed the main point of natures corruption) If this warning here to the disciples (wherein our common weaknesse is argued) be not enough to prove it,
As for our general inclination to evil (which is indeed the main point of nature's corruption) If this warning Here to the Disciples (wherein our Common weakness is argued) be not enough to prove it,
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for how can pride possesse us, or self-conceit so much as touch us, when as we see our nature is the seed-plot of sin, the sink of iniquity, the very common shoar into the which the devil emptieth all hellish uncleanness,
for how can pride possess us, or self-conceit so much as touch us, when as we see our nature is the seed-plot of since, the sink of iniquity, the very Common shore into the which the Devil emptieth all hellish uncleanness,
when as we must confesse, we are not of our selves sufficient to think a good thought, 2 Cor. 3.5. but that all the imaginations of the thoughts of our heart are onely evil continually? Gen. 6.5.
when as we must confess, we Are not of our selves sufficient to think a good Thought, 2 Cor. 3.5. but that all the Imaginations of the thoughts of our heart Are only evil continually? Gen. 6.5.
What wakeneth the sluggard, what hearteneth the coward but extremity of danger? But what care, what diligence, what providence can be sufficient to match our danger? What guard strong enough? what watch strict enough? what search deep enough? what confession large enough? what contrition tart enough to serve our turnes? How should we wrastle with flesh and blood to beat it down? I beat down my body and bring it into subjection. 1 Cor 9.27. and with Satan to resist him, Resist the Devill and he will flee from you, Jam. 4.7.
What wakeneth the sluggard, what hearteneth the coward but extremity of danger? But what care, what diligence, what providence can be sufficient to match our danger? What guard strong enough? what watch strict enough? what search deep enough? what Confessi large enough? what contrition tart enough to serve our turns? How should we wrestle with Flesh and blood to beatrice it down? I beatrice down my body and bring it into subjection. 1 Cor 9.27. and with Satan to resist him, Resist the devil and he will flee from you, Jam. 4.7.
And with God to get a blessing from him, I will not let thee go except thou blesse me. Gen. 32.26. Precisenesse is a common reproach to vilifie men, but let us answer it with Davids resolution;
And with God to get a blessing from him, I will not let thee go except thou bless me. Gen. 32.26. Preciseness is a Common reproach to vilify men, but let us answer it with Davids resolution;
I will be more vile then so. 2 Sam. 6.22. even for Saint Peters conclusions sake, What manner of persons ought yee to be in holy conversation and godlinesse? 2 Pet. 3.11.
I will be more vile then so. 2 Sam. 6.22. even for Saint Peter's conclusions sake, What manner of Persons ought ye to be in holy Conversation and godliness? 2 Pet. 3.11.
First what it is, Hypocrisie. Saint Augustine doth thus describe it, de temp. ser. 59. Hypocrita Graeco sermone, simulator, interpretator, qui cum intus malus sit, bonum se palam ostendit:
First what it is, Hypocrisy. Saint Augustine does thus describe it, de temp. ser. 59. Hypocrite Graeco sermon, simulator, interpretator, qui cum intus malus sit, bonum se Palam ostendit:
what pensill can paint it? more shapes then Proteus, what knot can hold it? I may compare it (for fruitfullnesse) not to Danaus who had fifty Daughters (a breeding brood) but to that many headed monster which could supply the losse of every head with sudden issue of many in the room of it.
what pencil can paint it? more shapes then Proteus, what knot can hold it? I may compare it (for fruitfullness) not to Danaus who had fifty Daughters (a breeding brood) but to that many headed monster which could supply the loss of every head with sudden issue of many in the room of it.
Though therefore many have taken worthy and profitable paines in handling them severally, yet let my present paines for your profit be to speak of them jointly:
Though Therefore many have taken worthy and profitable pains in handling them severally, yet let my present pains for your profit be to speak of them jointly:
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that which truly turneth good into evill, and falsely maketh good of evill: So that in avoiding hereof, a man may seem to have attained his perfection.
that which truly turns good into evil, and falsely makes good of evil: So that in avoiding hereof, a man may seem to have attained his perfection.
For it is indeed onely Christs perfection to be free both from sinne and guile ( who did no sin, neither was there guile found in his mouth. 1 Pet. 2.22.
For it is indeed only Christ perfection to be free both from sin and guile (who did no since, neither was there guile found in his Mouth. 1 Pet. 2.22.
and that Noah, Job, Lot, Zacharie, and Elisabeth, are said to be perfect, just, righteous, or the like, not because they were no sinners, but because they were no dissemblers:
and that Noah, Job, Lot, Zacharias, and Elizabeth, Are said to be perfect, just, righteous, or the like, not Because they were no Sinners, but Because they were no dissemblers:
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O then how strongly should we strive hereunto? and how fearfull should wee be to fall into the contrary? For seeing on the one side, by obtaining we reach the height of our perfection, it must needs follow, that by failing on the other side, we fall into the depth of imperfection:
Oh then how strongly should we strive hereunto? and how fearful should we be to fallen into the contrary? For seeing on the one side, by obtaining we reach the height of our perfection, it must needs follow, that by failing on the other side, we fallen into the depth of imperfection:
Yee serpeats, yee generation of vipers, how should yee escape the damnation of Hell? Serpents and Vipers? why? are there no other creatures that may resemble the hypocrite but these? Yes many.
Ye serpeats, ye generation of vipers, how should ye escape the damnation of Hell? Serpents and Vipers? why? Are there no other creatures that may resemble the hypocrite but these? Yes many.
For that is medicinable, to stay the shaking of faith, hope and love. Of love. 1. Joh. 3.18. Let us not love in word, nor in tongue, but in deed and verity, truth maketh love strong. Of hope. Iob 8.13. The hypocrites hope shall perish, therefore the sincere mans hope shall stand: truth makes hope strong. Of faith, Eph. 6.14.
For that is medicinable, to stay the shaking of faith, hope and love. Of love. 1. John 3.18. Let us not love in word, nor in tongue, but in deed and verity, truth makes love strong. Of hope. Job 8.13. The Hypocrites hope shall perish, Therefore the sincere men hope shall stand: truth makes hope strong. Of faith, Ephesians 6.14.
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Mat. 23. Ishmael entertained those with tears, whom by and by he put to the sword, Ier. 41.6. The Basilisk kills if he first espy, not if hee be first seen;
Mathew 23. Ishmael entertained those with tears, whom by and by he put to the sword, Jeremiah 41.6. The Basilisk kills if he First espy, not if he be First seen;
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The Camelion that changeth his colour: The Silkworm that changeth his shapes. Many other creatures might fitly resemble and rightly expresse the hypocrite.
The Chameleon that changes his colour: The Silkworm that changes his shapes. Many other creatures might fitly resemble and rightly express the hypocrite.
The Viper, the most monstrous of all creatures, both in their ingendring (which is at the mouth) in which act the female suffocateth or strangleth the male:
The Viper, the most monstrous of all creatures, both in their engendering (which is At the Mouth) in which act the female suffocateth or strangleth the male:
And in their procreating, for the young ones eat their way thorough their damms belly, and so come to life by the death both of their begetter and breeder.
And in their procreating, for the young ones eat their Way through their dams belly, and so come to life by the death both of their begetter and breeder.
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as may appear by that, Act. 28.6. when the Barbarians saw the Viper on Paul's hand, they looked for his sudden falling down dead, which because they could not see, they said he was a God.
as may appear by that, Act. 28.6. when the Barbarians saw the Viper on Paul's hand, they looked for his sudden falling down dead, which Because they could not see, they said he was a God.
Chrys. in Mat. Ho. 45. Si bonum est esse bonum, ut quid non vis esse quod vis apparere? Si vero malum est esse malum, ut quid vis esse quod non vis apparere? Nam quod turpe est apparere turpius est esse:
Chrys. in Mathew Ho. 45. Si bonum est esse bonum, ut quid non vis esse quod vis apparere? Si vero malum est esse malum, ut quid vis esse quod non vis apparere? Nam quod Turpe est apparere Turpius est esse:
which is another extream, not in too much, but in too little hiding: Hyporcisis non est quae latere prae abundantia non valet, prae impudentia non quaerit:
which is Another extreme, not in too much, but in too little hiding: Hyporcisis non est Quae later Prae abundantia non valet, Prae Impudentia non Query:
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For Amnon betrayed his sister secretly in his owne Chamber. 2. Sam 13.6. but Absolon went in unto Fathers concubines openly in the sight of all Israel. 2. Sam 16.22. Such is the outrage and madness of many, that what they condemn in others, hiding it, the same they boast in themselves, shewing it:
For Amnon betrayed his sister secretly in his own Chamber. 2. Sam 13.6. but Absalom went in unto Father's concubines openly in the sighed of all Israel. 2. Sam 16.22. Such is the outrage and madness of many, that what they condemn in Others, hiding it, the same they boast in themselves, showing it:
So that (as Stella saith, in Lu. 12.1.) Opus est ut ad hypocrisin invitemus, we have need now adaies to invite men to hypocrisie, and to perswade them to hide their sinnes.
So that (as Stella Says, in Lu. 12.1.) Opus est ut ad hypocrisin invitemus, we have need now adais to invite men to hypocrisy, and to persuade them to hide their Sins.
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The Disciples (after Christs reproof of their mistaking him) do at last understand him by leaven to mean the Doctrine of the Pharisees ver. 12. But Mat. 13.33. It is put for true doctrine, the doctrine of the Gospell;
The Disciples (After Christ reproof of their mistaking him) doe At last understand him by leaven to mean the Doctrine of the Pharisees ver. 12. But Mathew 13.33. It is put for true Doctrine, the Doctrine of the Gospel;
And here in my text it is put for Hypocrisie, which concernes rather the evill of practise then of Doctrine: And so 1 Cor. 5.8. The leaven of maliciousness and wickednesse.
And Here in my text it is put for Hypocrisy, which concerns rather the evil of practice then of Doctrine: And so 1 Cor. 5.8. The leaven of maliciousness and wickedness.
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Num. 22. And the sowing upon or beside all waters (that is in all lowly grounds) is blessed, whether the feet of the Oxe or of the Asse be driven. Is. 32.20.
Num. 22. And the sowing upon or beside all waters (that is in all lowly grounds) is blessed, whither the feet of the Ox or of the Ass be driven. Is. 32.20.
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David not checking his first view, proceeded to affecting, effecting, accumulating lust with murther. Saint Peter first following a far off, and shrinking, grew to denying, cursing, forswearing.
David not checking his First view, proceeded to affecting, effecting, accumulating lust with murder. Saint Peter First following a Far off, and shrinking, grew to denying, cursing, forswearing.
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But Christ saith, Out of the heart proceed evill thoughts, murthers, adulteries. Mat. 15.19. And Gen. 6.5. The imaginations of the thoughts of the heart are said to be evill.
But christ Says, Out of the heart proceed evil thoughts, murders, adulteries. Mathew 15.19. And Gen. 6.5. The Imaginations of the thoughts of the heart Are said to be evil.
But besides the swelling and spreading, leaven hath also another propertie, and that is sowring: which indeed is most proper in this place, where it is stronger to in the evill sense.
But beside the swelling and spreading, leaven hath also Another property, and that is souring: which indeed is most proper in this place, where it is Stronger to in the evil sense.
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For of all evills none is stronger to sour good, and to make it turn the stomack of almighty God (If I may so speak) then this one of Hypocrisie. For (to shew how he loatheth it) it pleaseth God to threaten the punishment of it, in such kind of loathsome phrase,
For of all evils none is Stronger to sour good, and to make it turn the stomach of almighty God (If I may so speak) then this one of Hypocrisy. For (to show how he Loathes it) it Pleases God to threaten the punishment of it, in such kind of loathsome phrase,
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that is but a sowring Vessell. 1 Cor 13. But (that I be not tedious) let me leave the Genus of this metaphor in Leaven, & fall upon the Species or particular of it,
that is but a souring Vessel. 1 Cor 13. But (that I be not tedious) let me leave the Genus of this metaphor in Leaven, & fallen upon the Species or particular of it,
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ver. 10. The most doe fetch their title from division or separation: And that not onely Habitu, they were severall and divided from others in their habits,
ver. 10. The most do fetch their title from division or separation: And that not only Habitu, they were several and divided from Others in their habits,
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but Observantiis too, they were singular in their performances: which Saint Paul's speech implyeth Act. 26.5. where he calleth this profession the chiefest sect of their religion.
but Observations too, they were singular in their performances: which Saint Paul's speech Implies Act. 26.5. where he calls this profession the chiefest sect of their Religion.
In a word, the Jewes were Populorum separatissimi a the choicest of all people: and the Pharisees were Iudaeorum separatissimi, the choicest of all the Jewes.
In a word, the Jews were Populorum separatissimi a the Choicest of all people: and the Pharisees were Jews separatissimi, the Choicest of all the Jews.
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To wit, that their justice or righteousnesse was 1. verbalis 2. formalis, 3. partialis, 4. vanè gloriosa: It was verball, formall, partiall, and vainglorious. Either they did but talke: or if do;
To wit, that their Justice or righteousness was 1. verbalis 2. Formalis, 3. partialis, 4. vanè gloriosa: It was verbal, formal, partial, and vainglorious. Either they did but talk: or if doe;
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for they say and do not. Mat. 23.3. A very dangerous evill both waies, both inwardly and outwardly, both to themselves and to others. Inwardly to themselves:
for they say and do not. Mathew 23.3. A very dangerous evil both ways, both inwardly and outwardly, both to themselves and to Others. Inwardly to themselves:
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For he that speaketh well beareth witnesse against himself for doing ill: that out of his own mouth shall the evill servant be judged without farther witnesse:
For he that speaks well bears witness against himself for doing ill: that out of his own Mouth shall the evil servant be judged without farther witness:
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They give evidence against themselves, and make up their own condemnation before God, as the messenger of Saul's and of Ishbosheths death did before David. 2 Sam. 1.16. & 4.10. Outwardly also to others it is dangerous, for it makes men afraid of goodnesse.
They give evidence against themselves, and make up their own condemnation before God, as the Messenger of Saul's and of Ishbosheths death did before David. 2 Sam. 1.16. & 4.10. Outwardly also to Others it is dangerous, for it makes men afraid of Goodness.
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Thou that maketh thy boast of the Law, thorough breaking the Law dishonorest thou God? for the name of God is blasphemed among the Gentiles thorough you. Ro. 2.23. Indeed we should be all teachers:
Thou that makes thy boast of the Law, through breaking the Law dishonourest thou God? for the name of God is blasphemed among the Gentiles through you. Ro. 2.23. Indeed we should be all Teachers:
Let the word of God dwell in you plenteously in all wisdom, teaching and admonishing your own selves in Psalmes and Hymnes, and spirituall songs. Col. 3.16. Let us consider one another to provoke unto love and good works, and let us exhort one another. Heb. 10.24.
Let the word of God dwell in you plenteously in all Wisdom, teaching and admonishing your own selves in Psalms and Hymns, and spiritual songs. Col. 3.16. Let us Consider one Another to provoke unto love and good works, and let us exhort one Another. Hebrew 10.24.
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But facilior est per exempla quam per praecepta docendi via, the easier, the stronger, and indeeed the more (generally) required way of teaching is by examples, rather then by precepts.
But Facilior est per exempla quam per praecepta docendi via, the Easier, the Stronger, and indeed the more (generally) required Way of teaching is by Examples, rather then by Precepts.
But they were bad servants practising little themselves, They themselves will not move one of those burthens with one of their fingers. Mat. 23.4. They turned the work of the holy Ghost the quite contrary way:
But they were bad Servants practising little themselves, They themselves will not move one of those burdens with one of their fingers. Mathew 23.4. They turned the work of the holy Ghost the quite contrary Way:
for ye make clean the outside of the cup and of the platter, but within they are ful of extortion and excess. Mat. 23.25. This must needs be a hainous evill and highly offensive unto God, for as much as it goes about to mock and deceive him:
for you make clean the outside of the cup and of the platter, but within they Are full of extortion and excess. Mathew 23.25. This must needs be a heinous evil and highly offensive unto God, for as much as it Goes about to mock and deceive him:
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The Syrians thought the Israelites God to be the God of the mountaines, and not of the vallies. 1 Kings 20.23. Belike they thought he could not see them there.
The Syrians Thought the Israelites God to be the God of the Mountains, and not of the valleys. 1 Kings 20.23. Belike they Thought he could not see them there.
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but onely the businesse that is done within, so God may be said to look carelesly on the outward appearance, in comparison of his earnest observation of the substance:
but only the business that is done within, so God may be said to look carelessly on the outward appearance, in comparison of his earnest observation of the substance:
for man looketh on the outward appearance, but God regardeth the heart. 1. Sam. 16.7. Strive therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosome. Exod. 4.6. The lack of this inward truth makes the Hypocrit that he can endure no tryall;
for man looks on the outward appearance, but God Regardeth the heart. 1. Sam. 16.7. Strive Therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosom. Exod 4.6. The lack of this inward truth makes the Hypocrite that he can endure no trial;
And why? he hath no root, therefore he cannot endure the Crosse: Or, if he bear it, Lu. 23.26. it is but (as Simon ) either for another to suffer, or but half way:
And why? he hath no root, Therefore he cannot endure the Cross: Or, if he bear it, Lu. 23.26. it is but (as Simon) either for Another to suffer, or but half Way:
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A whited wall is not thoroughly discerned till it be digged: Ezekiels digging the wall brought him to see the inner abhominations. Ez. 8.8. The hypocrits keep their conscience like Isaiahs closed book. Is. 29.11. It is sealed no man can read it:
A whited wall is not thoroughly discerned till it be dug: Ezekiel's digging the wall brought him to see the inner abominations. Ezra 8.8. The Hypocrites keep their conscience like Isaiah's closed book. Is. 29.11. It is sealed no man can read it:
Yea when Isaiahs sealed book shall be turned into Zachariahs flying book, filled with the curse of God, Zac. 5.1. Jacob got a blessing by counterfeiting his elder brother Esaus hands:
Yea when Isaiah's sealed book shall be turned into Zachariah's flying book, filled with the curse of God, Zac. 5.1. Jacob god a blessing by counterfeiting his elder brother Esaus hands:
but beware of counterfeiting our elder brother Christs hands, for God is not blind (as Isaac was) therefore it will surely bring a curse upon us, and not a blessing.
but beware of counterfeiting our elder brother Christ hands, for God is not blind (as Isaac was) Therefore it will surely bring a curse upon us, and not a blessing.
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Wee may (with the Gibeonites ) beguile the Church for a while with a shew of old bottles (ripenesse of wisdome) Clouted shooes (reformation of affection) Old clothes and mouldy bread (humblenesse and abstinence in conversation) as if our Kingdome were not of this world, as if our conversation were no nearer then Heaven,
we may (with the Gibeonites) beguile the Church for a while with a show of old bottles (ripeness of Wisdom) Clouted shoes (Reformation of affection) Old clothes and mouldy bred (humbleness and abstinence in Conversation) as if our Kingdom were not of this world, as if our Conversation were no nearer then Heaven,
when (notwithstanding) our hearts are nearer then our heeles unto the Earth, when we are of the earth earthly, and wholly earthly minded; and so we may be spared for a while,
when (notwithstanding) our hearts Are nearer then our heals unto the Earth, when we Are of the earth earthly, and wholly earthly minded; and so we may be spared for a while,
and keep a room in the Church, but onely as hewers of wood, heapers up of wrath against the day of wrath, increasers of fuell for that flame of Tophet, the burning whereof is fire and much wood, the breath of the Lord like a river of brimstone doth kindle it. Is. 30.33.
and keep a room in the Church, but only as hewers of wood, heapers up of wrath against the day of wrath, increasers of fuel for that flame of Tophet, the burning whereof is fire and much wood, the breath of the Lord like a river of brimstone does kindle it. Is. 30.33.
For they did not onely call some commandents little, as may be gathered by that, Mat. 5.19. whosoever shall break one of the least of these Commandements: And by that, Mat. 22.36.
For they did not only call Some Commandments little, as may be gathered by that, Mathew 5.19. whosoever shall break one of the least of these commandments: And by that, Mathew 22.36.
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Ye tyth, mint, and cumin, and have left the weightier matters of the Law, Judgment, mercie and faith. Mat. 23.23. Behold their hypocrisie in both. First in the former:
You Tith, mint, and cumin, and have left the Weightier matters of the Law, Judgement, mercy and faith. Mathew 23.23. Behold their hypocrisy in both. First in the former:
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For can any thing be little that concerneth him who hath no measure? Can the offence of his infinitenesse be lyable to lesse the nan infinite punishment? Or can he love God that stroketh him on the one cheek,
For can any thing be little that concerns him who hath no measure? Can the offence of his infiniteness be liable to less the nan infinite punishment? Or can he love God that stroketh him on the one cheek,
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Hee that serves God aright, serves him with an equall mind, and saith with the Psalmist, I have respect unto all thy Commandements. Ps. 119.6. and resolves with Saint James, that he who faileth in one point of the Law is guilty of all.
He that serves God aright, serves him with an equal mind, and Says with the Psalmist, I have respect unto all thy commandments. Ps. 119.6. and resolves with Saint James, that he who Faileth in one point of the Law is guilty of all.
For it could not be easily imagined or suspected, that they who were so conscionable as to tyth herbes, yea, the basest and vilest of their herbs, would be unconscionable in the greatest matters of judgement and mercie:
For it could not be Easily imagined or suspected, that they who were so conscionable as to Tith herbs, yea, the Basest and Vilest of their herbs, would be unconscionable in the greatest matters of judgement and mercy:
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that they which did strain at a gnat, could possibly swallow a Cammell. Let the discovery of this evill be enough (of it self) to make us not to learn it but to loath it,
that they which did strain At a gnat, could possibly swallow a Camel. Let the discovery of this evil be enough (of it self) to make us not to Learn it but to loath it,
For why was their righteousnesse verball? why formall? why partiall? but for vainglory sake. And if this sauce sowreth the best service (as indeed it doth) how tart then did it make their services which were every one so harsh in themselves? and how fulsome a messe did they make, being all put together.
For why was their righteousness verbal? why formal? why partial? but for vainglory sake. And if this sauce soureth the best service (as indeed it does) how tart then did it make their services which were every one so harsh in themselves? and how fulsome a mess did they make, being all put together.
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but now he saith, not as other men, what is it but that he condemneth all men? And that not in a few or light things, but many and great: Extortioners, Unjust, Adulterers.
but now he Says, not as other men, what is it but that he Condemneth all men? And that not in a few or Light things, but many and great: Extortioners, Unjust, Adulterers.
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There is a holy rising of the soul, a rising by humility (as the Eagle is said to rise highest out the lowest Valley) So the virgin mothers rising was:
There is a holy rising of the soul, a rising by humility (as the Eagl is said to rise highest out the lowest Valley) So the Virgae mother's rising was:
Thus yee see how still they dip their soules in a double die of sinne, breaking the rule of faith, which saith, Christ came into the World to save sinners, of whom I am chief. 1 Tim. 1.15. And breaking And breaking the rule of of faith, which willeth that every man esteem another better then himself. Phil. 2.3. Acquitting where they should condemne, I know that in me, that is in my flesh dwelleth no good thing. Rem. 7.18. and condemning where they should acquit;
Thus ye see how still they dip their Souls in a double die of sin, breaking the Rule of faith, which Says, christ Come into the World to save Sinners, of whom I am chief. 1 Tim. 1.15. And breaking And breaking the Rule of of faith, which wills that every man esteem Another better then himself. Philip 2.3. Acquitting where they should condemn, I know that in me, that is in my Flesh dwells no good thing. Remembering. 7.18. and condemning where they should acquit;
1 Cor. 13. Beware therefore as of double sin in every kind (for in one sin shalt thou not be unpunished ) so especially of this swelling and trampling pride.
1 Cor. 13. Beware Therefore as of double since in every kind (for in one since shalt thou not be unpunished) so especially of this swelling and trampling pride.
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The former of them (for a Funerall farewell to the late Honorable the Conutesse of Manchester ) preached in my place in Manchester house in Canon Row, Westminster, in a Right Honoable presence Ian. 8. 1653. Text. Psa. 8.4. What is man that thou art mindfull of him!
The former of them (for a Funeral farewell to the late Honourable the Conutesse of Manchester) preached in my place in Manchester house in Canon Row, Westminster, in a Right Honoable presence Jan 8. 1653. Text. Psa. 8.4. What is man that thou art mindful of him!
IT is a naturall thing to naturall men to affect knowledge, therefore our first parents in Paradise could not be content with all the trees in the Garden,
IT is a natural thing to natural men to affect knowledge, Therefore our First Parents in Paradise could not be content with all the trees in the Garden,
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Therefore though the heathen men had that excellent saying among them, NONLATINALPHABET know thy self; Yet they had it as from the Oracle of Apollo, and they held it for no humane but for a Divine precept.
Therefore though the heathen men had that excellent saying among them, know thy self; Yet they had it as from the Oracle of Apollo, and they held it for no humane but for a Divine precept.
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Therefore also when Adam forgetting himselfe, desired that high Knowledge which was forbidden him, God himself came and told him his own, and what he was.
Therefore also when Adam forgetting himself, desired that high Knowledge which was forbidden him, God himself Come and told him his own, and what he was.
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Upbraiding his pride and condemning his folly, that he would presume to desire so high Knowledge, which was too wonderfull and excellent for him, and in the mean time neglect that Knowledge which was more proper and sutable to him, namely the knowledge of himself.
Upbraiding his pride and condemning his folly, that he would presume to desire so high Knowledge, which was too wonderful and excellent for him, and in the mean time neglect that Knowledge which was more proper and suitable to him, namely the knowledge of himself.
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Indeed Saint Paul saith, Knowledge puffeth up, 1 Cor. 8.1. but (no doubt) hee meaneth outward Knowledge of things without us, which is called Scientia: as for the knowledge of our self, which is rather to be called Conscientia (if it be right and true) it can not puffe us up, it will rather beat us down and humble us.
Indeed Saint Paul Says, Knowledge Puffeth up, 1 Cor. 8.1. but (no doubt) he means outward Knowledge of things without us, which is called Scientia: as for the knowledge of our self, which is rather to be called Conscientia (if it be right and true) it can not puff us up, it will rather beatrice us down and humble us.
So that as Saint John saith of Love. 1. Joh. 4.2. How can he that loveth not his brother whom he hath seen, love God whom he hath not seen? So may I say of Knowledge. How can hee that knoweth not himself whom he hath seen, know God whom he hath not seen? Hugo lib. 3. de Anima.
So that as Saint John Says of Love. 1. John 4.2. How can he that loves not his brother whom he hath seen, love God whom he hath not seen? So may I say of Knowledge. How can he that Knoweth not himself whom he hath seen, know God whom he hath not seen? Hugo lib. 3. de Anima.
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or their uncessant and untired motion, or their long undecaying durance and continuaation, very just cause had he to say, What is man? And on the other side,
or their uncessant and untired motion, or their long undecaying durance and continuaation, very just cause had he to say, What is man? And on the other side,
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Here therefore (I take it) we have three things offered to our consideration. 1. The vilenesse or baseness of man. 2. The unworthinesse of man. 3. The providence of God.
Here Therefore (I take it) we have three things offered to our consideration. 1. The vileness or baseness of man. 2. The unworthiness of man. 3. The providence of God.
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For in that, out of the consideration of the heavens, the moon and starres, he raiseth the question, What is man? we may gather that he intimateth mans vilenesse in respect of their excellencie.
For in that, out of the consideration of the heavens, the moon and Stars, he Raiseth the question, What is man? we may gather that he intimateth men vileness in respect of their excellency.
And in that he makes the question with mention of Gods providence, wee may gather that he aimeth at mans unworthinesse, in reference to Gods goodnesse and mercie.
And in that he makes the question with mention of God's providence, we may gather that he aimeth At men unworthiness, in Referente to God's Goodness and mercy.
And in that hee makes mention of Gods mindfulnesse, we may plainly see he sets forth Gods good providence to man, notwithstanding, his vilenesse in himself, and his unworthinesse towards God. To begin with the first: mans vilenesse or baseness.
And in that he makes mention of God's mindfulness, we may plainly see he sets forth God's good providence to man, notwithstanding, his vileness in himself, and his unworthiness towards God. To begin with the First: men vileness or baseness.
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First for our corporal state and condition: our vilenesse therein will appear in respect both of our beginning and of our ending. First for our beginning:
First for our corporal state and condition: our vileness therein will appear in respect both of our beginning and of our ending. First for our beginning:
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And what can be more vile and contemptible then the dust of the earth? which is troden under foot of all creatures, which is scattered abroad of every blast of wind:
And what can be more vile and contemptible then the dust of the earth? which is trodden under foot of all creatures, which is scattered abroad of every blast of wind:
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I may therefore well cry out with the Son of Sirach, Why is Earth and ashes proud? For when a man is dead, he shall inherit creeping things, beasts, and worms.
I may Therefore well cry out with the Son of Sirach, Why is Earth and Ashes proud? For when a man is dead, he shall inherit creeping things, beasts, and worms.
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Why doth not this teach us rather to be humble and lowly, and not to have so proud a conceit of our bodies (as too commonly we have) nor to be so excessively curious in the delicate feeding and pampering of them, in the soft and tender lodging of them, in the superfluous trimming and adorning of them:
Why does not this teach us rather to be humble and lowly, and not to have so proud a conceit of our bodies (as too commonly we have) nor to be so excessively curious in the delicate feeding and pampering of them, in the soft and tender lodging of them, in the superfluous trimming and adorning of them:
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and behold our black legges, that is, consider our foundation, or if with that proud King, Dan. 2. we would take notice as well of the clay feet, as of the golden head, and silver body of our image, we should easily perceive that it is subject to falling,
and behold our black legs, that is, Consider our Foundation, or if with that proud King, Dan. 2. we would take notice as well of the clay feet, as of the golden head, and silver body of our image, we should Easily perceive that it is Subject to falling,
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And so much of the first consideration expressing mans vilenesse, namely, the consideration of his corporall estate or condition, both in respect of his beginning and of his ending.
And so much of the First consideration expressing men vileness, namely, the consideration of his corporal estate or condition, both in respect of his beginning and of his ending.
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For whereas all other creatures are naturally clothed every one with his own coat, some with wooll, some with hair, some with fur, some with feathers, onely man (poor naked creature) hath nothing of his owne to put on,
For whereas all other creatures Are naturally clothed every one with his own coat, Some with wool, Some with hair, Some with fur, Some with Feathers, only man (poor naked creature) hath nothing of his own to put on,
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to the earth for his linnen, to the sheep for his woollen, to the wormes for his silkes, to the birds tailes for his choisest and daintiest feathers that come so near the incest noses.
to the earth for his linen, to the sheep for his woollen, to the worms for his silks, to the Birds tails for his Choicest and daintiest Feathers that come so near the Incest noses.
And indeed if every bird should take his own feather, if every creature should exact and take from us what we have taken from them, the sheep his woollen, the Earth its linnen,
And indeed if every bird should take his own feather, if every creature should exact and take from us what we have taken from them, the sheep his woollen, the Earth its linen,
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and the disquietnesse of losing, which all are subject to in all temporall things, then I doubt not but yee will be ready to subscribe to that of the preacher, Eccles. 1.14. I have seen all the works that are done under the Sun, and behold all is vanity and vexation of spirit.
and the disquietness of losing, which all Are Subject to in all temporal things, then I doubt not but ye will be ready to subscribe to that of the preacher, Eccles. 1.14. I have seen all the works that Are done under the Sun, and behold all is vanity and vexation of Spirit.
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what then should be the cause of this alteration? It was sinne (beloved) it was sinne (that cursed offspring of hell) that was the bane of all our blessedness:
what then should be the cause of this alteration? It was sin (Beloved) it was sin (that cursed offspring of hell) that was the bane of all our blessedness:
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And yet (such is our foul folly and monstrous madnesse) we are not yet out of love with this ugly monster of Hell, that hath wrought us all this woe and misery;
And yet (such is our foul folly and monstrous madness) we Are not yet out of love with this ugly monster of Hell, that hath wrought us all this woe and misery;
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yet they do it ignorantly, not knowing that it will poison them; but wee draw on sin with cart ropes. Is. 5.18. and drink iniquity like water Job. 15.16. and yet we know it is most deadly bane and poyson to our soules.
yet they do it ignorantly, not knowing that it will poison them; but we draw on since with cart ropes. Is. 5.18. and drink iniquity like water Job. 15.16. and yet we know it is most deadly bane and poison to our Souls.
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and yet we ripe enough in age, yet too childish in understanding, cannot beware of the fire of sin which hath already burnt down the house of our happinesse,
and yet we ripe enough in age, yet too childish in understanding, cannot beware of the fire of since which hath already burned down the house of our happiness,
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but (like the frantick Satyr ) we be in love with this fire, and fall to imbracing it: (like the foolish fly) we play with this flame till both our wings of faith and love be scorched,
but (like the frantic Satyr) we be in love with this fire, and fallen to embracing it: (like the foolish fly) we play with this flame till both our wings of faith and love be scorched,
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Flee therefore and avoid all manner of sin, for it is the bane that poysoneth us, it is the serpent that stingeth us, it is the fire that will utterly consume us,
Flee Therefore and avoid all manner of since, for it is the bane that poisoneth us, it is the serpent that stingeth us, it is the fire that will utterly consume us,
Why then should these vanities and vexations (like so many bewitching Cirees ) transform us into swinish quality, that we should delight rather to ly wallowing in the miry mudde and puddle of worldlinesse,
Why then should these vanities and vexations (like so many bewitching Cirees) transform us into swinish quality, that we should delight rather to lie wallowing in the miry mud and puddle of worldliness,
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then to be translated into the glory and blisse of Paradise? why should they (like so many Sirens ) with their deceitfull musick and melodie, stop our course and stay our journy,
then to be translated into the glory and bliss of Paradise? why should they (like so many Sirens) with their deceitful music and melody, stop our course and stay our journey,
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as to make us make this our Paradise where wee find nothing but misery? and here to settle our hearts where there is nothing that can satisfie our desire? Love not the world (saith Saint John) nor the things of the world,
as to make us make this our Paradise where we find nothing but misery? and Here to settle our hearts where there is nothing that can satisfy our desire? Love not the world (Says Faint John) nor the things of the world,
Here is the privative use, here is that we must not do? what is the positive use, what is that we must doe? Our Saviour teacheth both together Mat. 6.19. Lay not up for your selves treasures upon Earth, ther's that we must not do:
Here is the privative use, Here is that we must not do? what is the positive use, what is that we must do? Our Saviour Teaches both together Mathew 6.19. Lay not up for your selves treasures upon Earth, ther's that we must not do:
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Or if ye can not reach that perfection to despise the world, yet at least labour and strive that yee may be able to use the world as though yee used it not, and to have your conversation in Heaven.
Or if you can not reach that perfection to despise the world, yet At least labour and strive that ye may be able to use the world as though ye used it not, and to have your Conversation in Heaven.
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His immortality therefore, and length of life being then his honor and excellencie, it must needs follow (by the rule of contraries) that his mortality and shortness of life is his dishonor and vilenesse.
His immortality Therefore, and length of life being then his honour and excellency, it must needs follow (by the Rule of contraries) that his mortality and shortness of life is his dishonour and vileness.
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so (on the contrary) short life is a punishment and dishonor. For, 1 Sam. 2.32. when God would execute judgement and justice upon Eli, one of his greatest punishments was, that there should never be an old man in his house, but his seed should be cut off before it should be ripe.
so (on the contrary) short life is a punishment and dishonour. For, 1 Sam. 2.32. when God would execute judgement and Justice upon Eli, one of his greatest punishments was, that there should never be an old man in his house, but his seed should be Cut off before it should be ripe.
But as touching the shortnesse of mans life, the heathen man, Tully, by the twilight of nature, could see to say thus, Lib. de senect. Quid est in vita hominis diu? what length is there in the life of man? Mihi quidem ne diuturnum quidquam videtur in quo est aliquid extremum:
But as touching the shortness of men life, the heathen man, Tully, by the twilight of nature, could see to say thus, Lib. de Senect. Quid est in vita hominis Diu? what length is there in the life of man? Mihi quidem ne Diuturnum quidquam videtur in quo est Aliquid extremum:
Quo pacto illud longum est aut breve, quod omnino non est? How can that be long or short which at all is not? Praeteritum enim jam non est, & futurum nondum est:
Quo pacto illud Longum est Or breve, quod Omnino non est? How can that be long or short which At all is not? Past enim jam non est, & Future Nondum est:
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So that then we can count our life nothing but the same to NONLATINALPHABET that same instant present moment of time (Now) which the Philosophers make an end of the time past,
So that then we can count our life nothing but the same to that same instant present moment of time (Now) which the Philosophers make an end of the time past,
Nay, when time, or at least the measurers of time, the sun and moon stood still in the dayes of Josuah, yet then there was no stay in the course of life,
Nay, when time, or At least the measurers of time, the sun and moon stood still in the days of Joshua, yet then there was no stay in the course of life,
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as yee may read in the tenth of Jos. Nay, when the sun went backwards in the daies of Hezekiah, even then no doubt mens lives went forward. 1 Kin. 20. for wee not read that God brought backe any mans mans life when hee brought back the shadow;
as ye may read in the tenth of Jos. Nay, when the sun went backwards in the days of Hezekiah, even then not doubt men's lives went forward. 1 Kin. 20. for we not read that God brought back any men men life when he brought back the shadow;
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and every moment we draw nearer and nearer to our ends. My life is but a wind, saith Job, Job 7.7. Thou hast made my daies as it were a span long saith David. Ps. 39.5.
and every moment we draw nearer and nearer to our ends. My life is but a wind, Says Job, Job 7.7. Thou hast made my days as it were a span long Says David. Ps. 39.5.
for though indeed shortnesse of life came upon man at the first, Nomine poenae in the name of a curse, yet now (Rebus sic stantibus, the case standing as it doth) the children of God may take it for a blessing.
for though indeed shortness of life Come upon man At the First, Nomine Poenae in the name of a curse, yet now (Rebus sic stantibus, the case standing as it does) the children of God may take it for a blessing.
For they endure many crosses and afflictions in this world, but let them be comforted, their life is but short, they shall not endure them long, and hereis Gods mercie.
For they endure many Crosses and afflictions in this world, but let them be comforted, their life is but short, they shall not endure them long, and Hereis God's mercy.
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The godly are Pilgrims and strangers upon Earth, but they have an inheritance incorruptible, undefiled, and that fadeth not away, reserved for them in heaven 1 Pet. 1.4. therefore their life is but short that they may not long be kept from it. Behold a work of mercie.
The godly Are Pilgrim's and Strangers upon Earth, but they have an inheritance incorruptible, undefiled, and that fades not away, reserved for them in heaven 1 Pet. 1.4. Therefore their life is but short that they may not long be kept from it. Behold a work of mercy.
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But (on the contrary) the wicked have their portion here, and all their felicity in this world (as they are set forth speaking, Wisd. 2.9. Come let us enjoy the good things that are present.
But (on the contrary) the wicked have their portion Here, and all their felicity in this world (as they Are Set forth speaking, Wisdom 2.9. Come let us enjoy the good things that Are present.
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To the end that the more iniquity doth abound, and the more sin, mischief, and evill there is in the world, the lesse the Saints of God might be incumbred with it,
To the end that the more iniquity does abound, and the more since, mischief, and evil there is in the world, the less the Saints of God might be encumbered with it,
& might not be constrained to dwell with Mesech, and to have their habitation among the tents of Kedar: Ps. 120: therefore the age of man is shortned: and here is Gods mercie.
& might not be constrained to dwell with Mesech, and to have their habitation among the tents of Kedar: Ps. 120: Therefore the age of man is shortened: and Here is God's mercy.
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And here is Gods justice, Mercie and truth are met together, righteousness and peace have kissed each other. Ps. 85.10. In this one action of setting so short a date and stint upon the life of man, both the hands of God (〈 ◊ 〉 may so speak with reverence) his mercie 〈 ◊ ◊ 〉 justice are exercised together.
And Here is God's Justice, Mercy and truth Are met together, righteousness and peace have kissed each other. Ps. 85.10. In this one actium of setting so short a date and stint upon the life of man, both the hands of God (〈 ◊ 〉 may so speak with Reverence) his mercy 〈 ◊ ◊ 〉 Justice Are exercised together.
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O then, I may cry out unto you in the words of Saint Peter, what manner of persons ought we to be in holy conversation and godlinesse? what a monstrous madness is it for men still to live as if they should never dye? and never to prepare for the entertaining of death,
O then, I may cry out unto you in the words of Saint Peter, what manner of Persons ought we to be in holy Conversation and godliness? what a monstrous madness is it for men still to live as if they should never die? and never to prepare for the entertaining of death,
And therefore it cannot be denyed, but that it is a good and godly prayer, which we were wont to have in our Letanie: From sudden death good Lord deliver us:
And Therefore it cannot be denied, but that it is a good and godly prayer, which we were wont to have in our Letanie: From sudden death good Lord deliver us:
For how can he be said to die suddenly, who having lived 50. or 40. or but 20. years hath had all or most of all that time to make himself ready? death therfore cannot be said to be sudden,
For how can he be said to die suddenly, who having lived 50. or 40. or but 20. Years hath had all or most of all that time to make himself ready? death Therefore cannot be said to be sudden,
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And now my hour being out, and requiring an end of my present discourse, I pray give me leave to press upon you the duty of preparing for death, by the sad occasion that is now offered to us,
And now my hour being out, and requiring an end of my present discourse, I pray give me leave to press upon you the duty of preparing for death, by the sad occasion that is now offered to us,
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Wee little thought (but a little before the beginning of this festival of the Nativity) that we should have kept it in so sad colours as wee have done.
we little Thought (but a little before the beginning of this festival of the Nativity) that we should have kept it in so sad colours as we have done.
I have there-fore now produced this text of mortification to conclude and close our festivall (as suitable to our occasion) that I may bring you to that, Jam. 4.9. Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into heaviness.
I have Therefore now produced this text of mortification to conclude and close our festival (as suitable to our occasion) that I may bring you to that, Jam. 4.9. Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into heaviness.
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I will give her no more praise then that which St. John gives to that Lady to whom he writes his second Epistle, whom he calls the elect Lady. So might our late honorable Lady also have been called,
I will give her no more praise then that which Saint John gives to that Lady to whom he writes his second Epistle, whom he calls the elect Lady. So might our late honourable Lady also have been called,
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even a mother in Israel: though not in that sense, as some dames, even madames in this our age make themselves, by taking on them the ministeriall work of preaching;
even a mother in Israel: though not in that sense, as Some dams, even madames in this our age make themselves, by taking on them the ministerial work of preaching;
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For not onely to her family, but upon all occasions to all commers and visiters (who were not a few) she had alwaies in a readinesse words edifying, and ministring grace unto the hearers:
For not only to her family, but upon all occasions to all comers and visiters (who were not a few) she had always in a readiness words edifying, and ministering grace unto the hearers:
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as many as had any relation to her, or occasion to be known of her (they were not a few) yea, shee did not onely foster and cherish them with her purse,
as many as had any Relation to her, or occasion to be known of her (they were not a few) yea, she did not only foster and cherish them with her purse,
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Awake up my glory saith David, Ps. 157.8. he sets his tongue a work, but with condition that his whole selfe shall not be idle: For so it followeth there:
Awake up my glory Says David, Ps. 157.8. he sets his tongue a work, but with condition that his Whole self shall not be idle: For so it follows there:
our eyes to her eyes, our mouth to her mouth, our hands to her hands (as the Prophet Elisha did his to the Shunamites son, 1 Kin. 4.34.) I mean in point of imitation.
our eyes to her eyes, our Mouth to her Mouth, our hands to her hands (as the Prophet Elisha did his to the Shunamites son, 1 Kin. 4.34.) I mean in point of imitation.
that so living the life of the righteous (which it seems Balaam forgot, for he made no mention of it, Num. 23.10.) We may also die the death of the righteous,
that so living the life of the righteous (which it seems balaam forgotten, for he made no mention of it, Num. 23.10.) We may also die the death of the righteous,
The second SERMON upon the same text, Ps. 8.4. concluded in the same place and presence, Jan. 15. 1653. THE first chiefe part or point of this text being before spoken of, I come now to the second:
The second SERMON upon the same text, Ps. 8.4. concluded in the same place and presence, Jan. 15. 1653. THE First chief part or point of this text being before spoken of, I come now to the second:
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which is mans unworthinesse, which I gather here to be implyed, in that the question (what is man?) is made and moved in and with reference and comparison to Gods mindfulness.
which is men unworthiness, which I gather Here to be employed, in that the question (what is man?) is made and moved in and with Referente and comparison to God's mindfulness.
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yet (his purpose being far enough from mine, and yet not contrary to mine) I may safely enough take man in the former place, at large and indefinitely,
yet (his purpose being Far enough from mine, and yet not contrary to mine) I may safely enough take man in the former place, At large and indefinitely,
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And yet though I say, the best man. I do not include our Saviour Christ, to whom I know this text is applyed, and of him understood. Heb 2.6. he was more then a man;
And yet though I say, the best man. I do not include our Saviour christ, to whom I know this text is applied, and of him understood. Hebrew 2.6. he was more then a man;
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This may sufficiently appear, by the many expressions which the scripture hath to that purpose, as that Ps. 143.2. In thy sight shall no man living be justified: and that Ps. 62.9. surely men of low degree are vanity, and men of high degree are a lie: and Rom. 3.11. They are all gone out of the way they are altogether become unprofitable, there is none that doth good, no not one. And Rom. 7.18. I know that in me, that is in my flesh dwelleth no good thing.
This may sufficiently appear, by the many expressions which the scripture hath to that purpose, as that Ps. 143.2. In thy sighed shall no man living be justified: and that Ps. 62.9. surely men of low degree Are vanity, and men of high degree Are a lie: and Rom. 3.11. They Are all gone out of the Way they Are altogether become unprofitable, there is none that does good, no not one. And Rom. 7.18. I know that in me, that is in my Flesh dwells no good thing.
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All our righteousnesse, hee affirmeth to be defiled, and so defiled that the translators have (for modesty) have waived that foulness which is in the propriety of the originall,
All our righteousness, he Affirmeth to be defiled, and so defiled that the translators have (for modesty) have waived that foulness which is in the propriety of the original,
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But our faith, our hope, and our love, being (in this life) but in part and unperfect. 1 Cor. 13.9. It must needs be that all that proceedeth from them must be likewise unperfect.
But our faith, our hope, and our love, being (in this life) but in part and unperfect. 1 Cor. 13.9. It must needs be that all that Proceedeth from them must be likewise unperfect.
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and becomes defiled, so our holinesse and righteousnesse (though it proceed from the pure fountain of grace) yet passing through our corrupt will and affections, doth lose its purity, and becomes defiled: according to that, Job. 14.4. who can bring a clean thing out of an unclean? not one.
and becomes defiled, so our holiness and righteousness (though it proceed from the pure fountain of grace) yet passing through our corrupt will and affections, does loose its purity, and becomes defiled: according to that, Job. 14.4. who can bring a clean thing out of an unclean? not one.
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I shut up this point therefore with the saying of Saint Augustine, Aug. conf. lib. 9. ca. 13. vae etiam laudabili vitae hominum si sine misericordia discutias eam:
I shut up this point Therefore with the saying of Saint Augustine, Aug. Confutation. lib. 9. circa 13. vae etiam laudabili vitae hominum si sine misericordia discutias eam:
So plentifull and pregnant is the Scripture in this case, and so powerfull is every ones conscience, (even as a thousand witnesses) that we have every one cause enough to cry out with Manasses in his prayer, I have sinned above the number of the sand of the Sea, my transgressions O Lord are multiplyed, my transgressions are exceeding many. And with David, Ps. 38.4. Mine iniquities are gone over mine head as an heavy burden, they are too heavy for me.
So plentiful and pregnant is the Scripture in this case, and so powerful is every ones conscience, (even as a thousand Witnesses) that we have every one cause enough to cry out with Manasses in his prayer, I have sinned above the number of the sand of the Sea, my transgressions Oh Lord Are multiplied, my transgressions Are exceeding many. And with David, Ps. 38.4. Mine iniquities Are gone over mine head as an heavy burden, they Are too heavy for me.
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deprived of glory, and invested with shame: for to us belongeth confusion of face. Dan. 9.7. Vse. This may make us all to start at the fight of our selves, as of the most terrible and fearfull thing:
deprived of glory, and invested with shame: for to us belongeth confusion of face. Dan. 9.7. Use. This may make us all to start At the fight of our selves, as of the most terrible and fearful thing:
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For who can say, I have made my heart clean, I am pure from my sinne? Prov. 20.9. The holy man Job, because of the grievous sores that were upon his body, cryed out, factus sum mihimet ipsi gravis:
For who can say, I have made my heart clean, I am pure from my sin? Curae 20.9. The holy man Job, Because of the grievous sores that were upon his body, cried out, factus sum mihimet ipsi gravis:
but with sinnes) shall not wee much more cry out and say, I am become a burden to my self? Did the leprosie of his body make him so grievous to himself,
but with Sins) shall not we much more cry out and say, I am become a burden to my self? Did the leprosy of his body make him so grievous to himself,
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our soul is our selfe, (Anima cujusque est quisque, every mans soul is himself) & shall not we say, the sinns of that do make us a burden to our self? Flie therefore from thy self,
our soul is our self, (Anima cujusque est Quisque, every men soul is himself) & shall not we say, the Sins of that do make us a burden to our self? Fly Therefore from thy self,
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So Saint Paul in doing what he would not, and willing what did not, became a burden to himself, and cries out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death.
So Saint Paul in doing what he would not, and willing what did not, became a burden to himself, and cries out, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death.
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And so I come to the third and last generall part of the text, viz. Gods providence towards man, notwithstanding his vilenesse, notwithstanding his unworthinesse.
And so I come to the third and last general part of the text, viz. God's providence towards man, notwithstanding his vileness, notwithstanding his unworthiness.
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That old and well worn sentence so often used in oratories, was never more justly taken up by any then now it may be me, Rerum copia verborum inopem facit, plenty of matter makes me scanty of words:
That old and well worn sentence so often used in oratories, was never more justly taken up by any then now it may be me, Rerum copia verborum inopem facit, plenty of matter makes me scanty of words:
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and its distinction and constitution by the motion of the celestiall luminaries, Gen. 1.14. And before this our time I say, was God mindful of man in electing him. For we have it. Eph. 1.4. Hee hath chosen us in him (that is in Christ) before the foundation of the world.
and its distinction and constitution by the motion of the celestial luminaries, Gen. 1.14. And before this our time I say, was God mindful of man in electing him. For we have it. Ephesians 1.4. He hath chosen us in him (that is in christ) before the Foundation of the world.
And what good was or is there in Adam, or any of his children fallen? Even as much good (that is as much of spirituall life) as is of naturall life in a dead body.
And what good was or is there in Adam, or any of his children fallen? Even as much good (that is as much of spiritual life) as is of natural life in a dead body.
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Now if a man should go into Golgotha, a place of dead mens sculs, or could goe down into the bottome of the Sea to looke among the drown'd bodies in a sunk ship, in which of those sculs or bodies should hee finde more disosition to to life then in another.
Now if a man should go into Golgotha, a place of dead men's skulls, or could go down into the bottom of the Sea to look among the drowned bodies in a sunk ship, in which of those skulls or bodies should he find more disosition to to life then in Another.
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but God in each acteth powerfully and freely. And so may be concluded in his electing also to have done. According to that, Eph. 1.5. Having predestinated us according to the good pleasure of his will.
but God in each Acts powerfully and freely. And so may be concluded in his electing also to have done. According to that, Ephesians 1.5. Having predestinated us according to the good pleasure of his will.
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why he would not choose all. For hee hath mercie on whom he will have mercie, Rom. 9.15. Again, he chose, not indefinitely, or at peradventure, but a certain number of certain persons:
why he would not choose all. For he hath mercy on whom he will have mercy, Rom. 9.15. Again, he chosen, not indefinitely, or At Peradventure, but a certain number of certain Persons:
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And because he will not, it may be said he cannot: having once decreed, hee cannot deny himself, 2 Tim. 2.13. With God there is not yea and nay, 2 Cor. 1.20. but his foundation remaineth sure. 2 Tim. 2.19. It is not to be altered.
And Because he will not, it may be said he cannot: having once decreed, he cannot deny himself, 2 Tim. 2.13. With God there is not yea and nay, 2 Cor. 1.20. but his Foundation remains sure. 2 Tim. 2.19. It is not to be altered.
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because of the infallibility and immutability of their choosing, but he hath chosen us that we should be holy and without blame before him in love. Eph. 1.4. And that we should be conformed to the image of his forme. Ro. 8.92. From hence (as from a fountain) do flow all the other works of mercy.
Because of the infallibility and immutability of their choosing, but he hath chosen us that we should be holy and without blame before him in love. Ephesians 1.4. And that we should be conformed to the image of his Form. Ro. 8.92. From hence (as from a fountain) do flow all the other works of mercy.
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Why were wee called? why are we sanctified? why are we justified? why shall we be glorified? because we are elected. O fountain of grace! O welspring of life! O unspeakable mercie!
Why were we called? why Are we sanctified? why Are we justified? why shall we be glorified? Because we Are elected. Oh fountain of grace! O wellspring of life! O unspeakable mercy!
What is man O Lord, that thus beforetime thou wert mindfull of him! Secondly, God is mindfull of man in time, and many waies. I have named four. In creating him: In preserving him: In redeeming him: In raising him. First, in creating him.
What is man Oh Lord, that thus beforetime thou Wertenberg mindful of him! Secondly, God is mindful of man in time, and many ways. I have nam four. In creating him: In preserving him: In redeeming him: In raising him. First, in creating him.
In his own image, for the soul is three in distinct properties or faculties, vegegation, sense, reason, and yet but one in her unseparable essence. In his own image:
In his own image, for the soul is three in distinct properties or faculties, vegegation, sense, reason, and yet but one in her unseparable essence. In his own image:
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and oile to make him a chearfull countenance, and bread to strengthen mans heart. Yea, his providence extendeth to the least things that do concern us:
and oil to make him a cheerful countenance, and bred to strengthen men heart. Yea, his providence extendeth to the least things that do concern us:
but he doth register it, for every idle word that men shall speak, they shall give account hereof in the day of judgement. Mat 12.36. 3. Again, God is mindfull of man, thirdly (in time) in redeeming him.
but he does register it, for every idle word that men shall speak, they shall give account hereof in the day of judgement. Mathew 12.36. 3. Again, God is mindful of man, Thirdly (in time) in redeeming him.
His miraculous incarnation, his charitable life and peregrination, his painfull and shamefull death and passion, descension, resurrection, his ascension.
His miraculous incarnation, his charitable life and peregrination, his painful and shameful death and passion, descension, resurrection, his Ascension.
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Quasi vero quicquam intersit ad nostram utilitatem ista caro jam examinis per quos transitus eat, &c. As though (saith he) it were any thing considerable what becomes of our body being dead, seeing that by whatsoever passages it shall go;
Quasi vero quicquam intersit ad nostram utilitatem ista Caro jam examinis per quos transitus eat, etc. As though (Says he) it were any thing considerable what becomes of our body being dead, seeing that by whatsoever passages it shall go;
And again in another place, Enchirid. ad Laur. cap. 88. Non autem perit Deo, terrena materia de qua mortalium creatur caro, the earthly matter of mans body is never lost to God:
And again in Another place, Enchiridion and Laur cap. 88. Non autem perit God, Terrena materia de qua mortalium creature's Caro, the earthly matter of men body is never lost to God:
sed in quemlibet cinerem pulveremve solvatur: but into whatsoever dust or ashes it be dissolved: In quoscunque halitus aurasve diffugiat, Into whatsoever, spirits, or airs it fly away:
said in quemlibet cinerem pulveremve solvatur: but into whatsoever dust or Ashes it be dissolved: In quoscunque halitus aurasve diffugiat, Into whatsoever, spirits, or airs it fly away:
For seeing Gods providence is such and so great toward us, and it is all Gratis. It is but our thankfulnesse that hee requireth for all (for he saith) who so offereth praise, glorifieth me. Ps. 50.23.
For seeing God's providence is such and so great towards us, and it is all Gratis. It is but our thankfulness that he requires for all (for he Says) who so Offereth praise, Glorifieth me. Ps. 50.23.
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And David saith, My goodnesse extendeth not to thee, Ps. 16.2.) what a shame will it be for us then to be found unthankfull? Praise him therefore for thy soul, and for spirituall blessings:
And David Says, My Goodness extendeth not to thee, Ps. 16.2.) what a shame will it be for us then to be found unthankful? Praise him Therefore for thy soul, and for spiritual blessings:
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praise him for thy body, and for temporall blessings: according to that Ps. 101.1. Blesse the Lord O my soul, and all that is within me, blesse his holy name.
praise him for thy body, and for temporal blessings: according to that Ps. 101.1. Bless the Lord Oh my soul, and all that is within me, bless his holy name.
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I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink &c. And why? ver. 26. behold the foules of the air, they sow not,
I say unto you, take no Thought for your life, what you shall eat, or what you shall drink etc. And why? ver. 26. behold the fowls of the air, they sow not,
neither do they reap, &c. And ver. 30. If God so cloath the grasse of the field, shall he not much more cloth you, Oye of little faith? Hee argueth à majore ad minus, from the lesse to the greater.
neither do they reap, etc. And ver. 30. If God so cloth the grass of the field, shall he not much more cloth you, Oye of little faith? He argue à Major ad minus, from the less to the greater.
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And if he deal so freely and liberally in those greater matters, shall he not much more do the same in these viler earthly things? what man having received wine of his friend, will be doubtfull whether he would afford him water or no? What man seeing his friend send his son to help him, will make question whether hee would spare him his servants or no? What man seeing his friend offer his life for him, will suspect or be jealous whether hee would impart unto him his goods or no? And seeing God hath given us the wine of spirituall joyes, shall we be doubtfull whethether hee will afford us the water of temporall comforts? Seeing God hath sent his son to help us, shall we make question whether he will spare us his servants, his creatures to serve us? Seeing our Saviour hath given his life to redeem us, shall we be jealous that he will not impart to us his goods, his corne and wine,
And if he deal so freely and liberally in those greater matters, shall he not much more do the same in these Viler earthly things? what man having received wine of his friend, will be doubtful whither he would afford him water or no? What man seeing his friend send his son to help him, will make question whither he would spare him his Servants or no? What man seeing his friend offer his life for him, will suspect or be jealous whither he would impart unto him his goods or no? And seeing God hath given us the wine of spiritual Joys, shall we be doubtful whethether he will afford us the water of temporal comforts? Seeing God hath sent his son to help us, shall we make question whither he will spare us his Servants, his creatures to serve us? Seeing our Saviour hath given his life to Redeem us, shall we be jealous that he will not impart to us his goods, his corn and wine,
Melchizedek was a Priest extraordinary, though not of any kindred known, Gen. 14.18. Heb. 7.1. &c. Et Aug. quaest. 46. ex vet. Test. Denying Samuel to be a Priest, confesseth him a Levite. Et de civ. dei lib. 17. c. 4. saith, Samuel officio functus Sacerdotis & Iudicis.
Melchizedek was a Priest extraordinary, though not of any kindred known, Gen. 14.18. Hebrew 7.1. etc. Et Aug. Question. 46. ex vet. Test. Denying Samuel to be a Priest, Confesses him a Levite. Et de civ. dei lib. 17. c. 4. Says, Samuel Officio functus Sacerdote & Judges.
