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THE SAINTS INHERITANCE. A Sermon Preached in Torrington the second of February, 1642. JAMES 1.12. Blessed is the man that endures tentation;
THE SAINTS INHERITANCE. A Sermon Preached in Torrington the second of february, 1642. JAMES 1.12. Blessed is the man that endures tentation;
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for when he is tryed, he shall receive the Crowne of Life, which the Lord hath promised to those that love him.
for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to those that love him.
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WEE have here an Argument unto patience, and chearefull suffering, verse 10. Let the rich man rejoyce,
we have Here an Argument unto patience, and cheerful suffering, verse 10. Let the rich man rejoice,
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when brought low, to an ebbe, like a River emptied.when brought low, to an ebb, like a River emptied.
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Durus hic Sermo; this is a hard saying, who can beare it? 'tis hard for any, especially for a great man to endure vexations, per se: harder yet? to endure them with joy.Durus hic Sermon; this is a hard saying, who can bear it? it's hard for any, especially for a great man to endure vexations, per se: harder yet? to endure them with joy.
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True 3 and therefore, that the man brought low may not onely endure his pressures,
True 3 and Therefore, that the man brought low may not only endure his pressures,
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but endure them with joy, the Apostle encourageth him thereunto, propter aliud; from, or for something else;
but endure them with joy, the Apostle Encourageth him thereunto, propter Aliud; from, or for something Else;
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and this no lesse then a Crowne of immortall Glory: and so would have him to goe chearefully on;
and this no less then a Crown of immortal Glory: and so would have him to go cheerfully on;
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assured, that his labour shall not be in vaine in the Lord. In the words we have, first, a proposition;
assured, that his labour shall not be in vain in the Lord. In the words we have, First, a proposition;
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and then, secondly, the proofe thereof. In the proposition, first, the subject, or person spoken of;
and then, secondly, the proof thereof. In the proposition, First, the Subject, or person spoken of;
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and secondly, the 〈 ◊ 〉, or thing a firmed of him. First, the subject, 〈 … 〉
and secondly, the 〈 ◊ 〉, or thing a firmed of him. First, the Subject, 〈 … 〉
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The 〈 … 〉 dinari• pitch, NONLATINALPHABET;The 〈 … 〉 dinari• pitch,;
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looke a little back, and you shall see him, vers. 9. Let the brother of low degree rejoyce when exalted;
look a little back, and you shall see him, vers. 9. Let the brother of low degree rejoice when exalted;
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and let the •ch man rejoyce when brought low. 'Tis then some great man the Text here speakes of, some great man in adversitie;and let the •ch man rejoice when brought low. It's then Some great man the Text Here speaks of, Some great man in adversity;
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and yet not simply so, but one, who being in adversitie, is there by tempted;
and yet not simply so, but one, who being in adversity, is there by tempted;
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and yet (which is worse) NONLATINALPHABET, endu•eth the remptation, neither shrinking from it, nor sinking under 〈 ◊ 〉 and there lyes the point of Christian braverie and gallantrie.
and yet (which is Worse), endu•eth the remptation, neither shrinking from it, nor sinking under 〈 ◊ 〉 and there lies the point of Christian bravery and gallantry.
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By tentation, in this place then, we are to understand afflictions; whether from within, by a prick in the flesh, and the bufferings of Satan;
By tentation, in this place then, we Are to understand afflictions; whither from within, by a prick in the Flesh, and the bufferings of Satan;
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or whether from without, by the molestations of malicious and malignant enemies, by the revisings and reproaches of the ungodly, by unkindnesse of friends,
or whither from without, by the molestations of malicious and malignant enemies, by the revisings and Reproaches of the ungodly, by unkindness of Friends,
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and the •tinesse of such as have beene neere and deare unto 〈 … 〉 king from us the choyse of our affection, 〈 … 〉 24.16. calls the pleasure of the heart, and 〈 … 〉 fo the eyes;
and the •tinesse of such as have been near and deer unto 〈 … 〉 King from us the choice of our affection, 〈 … 〉 24.16. calls the pleasure of the heart, and 〈 … 〉 fo the eyes;
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or whether the Lord lay his hand upon our bodies, in some painefull and pining Sicknesse:
or whither the Lord lay his hand upon our bodies, in Some painful and pining Sickness:
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in a word, whatsoever affliction the Lord be pleased to lay upon us, suppose it be that wee cannot make lesse, by imparting it to others; all is to •rie us. Afflictions are but Tryals. Dear. De•r. 8.2.
in a word, whatsoever affliction the Lord be pleased to lay upon us, suppose it be that we cannot make less, by imparting it to Others; all is to •rie us. Afflictions Are but Trials. Dear. De•r. 8.2.
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And thou shaft remember all the way which the Lord thy God led thee these fortie yeares in the Wildernesse, to humble thee, And thou shaft Remember all the Way which the Lord thy God led thee these fortie Years in the Wilderness, to humble thee,
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and to prove thee, to know what was in thine heart, whether thon wors• 〈 … 〉 of any thing within us,and to prove thee, to know what was in thine heart, whither thon wors• 〈 … 〉 of any thing within us,
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for hee understands all our thought long before;
for he understands all our Thought long before;
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Hell and destruction are before the Lord, how much more the hearts of the son•es of men? But that what is in us, may he made 〈 … 〉 both to our selves 〈 … 〉 whether it be Pride, Impatience,
Hell and destruction Are before the Lord, how much more the hearts of the son•es of men? But that what is in us, may he made 〈 … 〉 both to our selves 〈 … 〉 whither it be Pride, Impatience,
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or any other whatsoever Rebellions 〈 … 〉 Faith, Hope, Love, Patience and other the lovelyest Graces of Gods holy and sanctifying Spirit, which like the •tar•es in the darkest night, are most illustrious in blackest times of trouble and adversitie.
or any other whatsoever Rebellions 〈 … 〉 Faith, Hope, Love, Patience and other the loveliest Graces of God's holy and sanctifying Spirit, which like the •tar•es in the Darkest night, Are most illustrious in Blackest times of trouble and adversity.
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Thus also would the Lord trie our uprightnesse and sinceritie:
Thus also would the Lord try our uprightness and sincerity:
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•imes of Peace, Pl•n•ie, and Prosperitie there is roo•e for Satans objection against us, as against holy job• Doe those,
•imes of Peace, Pl•n•ie, and Prosperity there is roo•e for Satan objection against us, as against holy job• Do those,
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and there, serve the• for nothing? 〈 ◊ 〉 not thou thus and thus blessed them? And it may be that many in those better dayes served God son the blessings of his left hand, &c. Like little Children, who say their Prayers, to have their Breakfast.
and there, serve the• for nothing? 〈 ◊ 〉 not thou thus and thus blessed them? And it may be that many in those better days served God son the blessings of his left hand, etc. Like little Children, who say their Prayers, to have their Breakfast.
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But when in times of great afflictions, when God is turning his Children our of doores, a begging exposing them to eminen• dang• now to serve the Lord,
But when in times of great afflictions, when God is turning his Children our of doors, a begging exposing them to eminen• dang• now to serve the Lord,
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now to adhere unto him, chusing rather to have our bodies torne from our soules, then our •es from our Redeemer:
now to adhere unto him, choosing rather to have our bodies torn from our Souls, then our •es from our Redeemer:
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This demonstrates, that we are not base and •cenarie; that though we cannot serve God without wages, yo• did not serve him for wages;
This demonstrates, that we Are not base and •cenarie; that though we cannot serve God without wages, yo• did not serve him for wages;
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but at least, primarily for himselfe, and the lovelynesse of his Nature.
but At least, primarily for himself, and the loveliness of his Nature.
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Afflictions then are no arguments of Gods displeasure •ay, when blest and sar•ctified, they are arguments of his love and favour;
Afflictions then Are no Arguments of God's displeasure •ay, when blessed and sar•ctified, they Are Arguments of his love and favour;
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and 〈 ◊ 〉 •ey are, when by them God separates what he hates, from he person whom he loves.
and 〈 ◊ 〉 •ey Are, when by them God separates what he hates, from he person whom he loves.
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I know (saith David) that out of very faithfulnesse thou hast caused me to be afflicted. I know (Says David) that out of very faithfulness thou hast caused me to be afflicted.
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And againe, Blssed is the man whom thou chastisest, and •chest in thy Law. Not therefore blessed, because afflicted;
And again, Blssed is the man whom thou chastisest, and •chest in thy Law. Not Therefore blessed, Because afflicted;
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but therefore blessed, because by afflictions made wiser, made more holy, more humble, &c. Afflictions,
but Therefore blessed, Because by afflictions made Wiser, made more holy, more humble, etc. Afflictions,
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like Jonathans Arrowes, are sent, not to hurt 〈 ◊ 〉 but to w•rne us like the Sheph• Dog, sent out, not to bite,
like Jonathans Arrows, Are sent, not to hurt 〈 ◊ 〉 but to w•rne us like the Sheph• Dog, sent out, not to bite,
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but to bring us in from straying, and so from danger. And if Afflictions be Tryals;
but to bring us in from straying, and so from danger. And if Afflictions be Trials;
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then must we, when under them, (as now at this time all of us, in respect of the publi•e) especially looke to our selves: then must we, when under them, (as now At this time all of us, in respect of the publi•e) especially look to our selves:
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for now as the losing, or the •ving of some speciall Grace, or Blessing.
for now as the losing, or the •ving of Some special Grace, or Blessing.
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Now God is trying me, whether I will repent of my sinnes, goe home to my Fathers house,
Now God is trying me, whither I will Repent of my Sins, go home to my Father's house,
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whether I will hold out in my journey to Canaan, or backe againe to Egypt, &c. Truly, what you are in affliction, that you are, and no more.
whither I will hold out in my journey to Canaan, or back again to Egypt, etc. Truly, what you Are in affliction, that you Are, and no more.
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Is there any among you, who being under afflictions, lives by faith, manifesteth his graces, is thereby drawne neerer to God, in a spiritual• disdaine of all things here below? Is there any here that truely and experimentally can say of his trouble, It• good for me that I have been afflicted, that I might learne thy Statutes? Psal. 119.71. Reade here an argument of Gods fatherly love;
Is there any among you, who being under afflictions, lives by faith, manifesteth his graces, is thereby drawn nearer to God, in a spiritual• disdain of all things Here below? Is there any Here that truly and experimentally can say of his trouble, It• good for me that I have been afflicted, that I might Learn thy Statutes? Psalm 119.71. Reade Here an argument of God's fatherly love;
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hee scourgeth every sonne whom he receiveth:
he scourges every son whom he receives:
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and then say of thine affliction, thus turning thee from sinne and death, as David to Abigail, when she turned him from his fury;
and then say of thine affliction, thus turning thee from sin and death, as David to Abigail, when she turned him from his fury;
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Blessed he the Lord God of Israel, who sent thee this day to meet me: Oh, the memory of this may doe you good another day; It followeth:Blessed he the Lord God of Israel, who sent thee this day to meet me: O, the memory of this may do you good Another day; It follows:
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As afflictions are tryalls, so 'tis said of the great man under them, NONLATINALPHABET, a word made up of two,
As afflictions Are trials, so it's said of the great man under them,, a word made up of two,
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and so would speake unto us two points:
and so would speak unto us two points:
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1. When God is pleased to lay afflictions on us for our tryall, we must 〈 ◊ 〉, stay in those afflictions, till he that layed them on, shall please to take them off.
1. When God is pleased to lay afflictions on us for our trial, we must 〈 ◊ 〉, stay in those afflictions, till he that laid them on, shall please to take them off.
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'Tis said of Joseph, that till the time was •ome, the Word of the Lord tryed him;
It's said of Joseph, that till the time was •ome, the Word of the Lord tried him;
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God knowes as how, so when, to deliver his servants: in the Mount he will bee seene;
God knows as how, so when, to deliver his Servants: in the Mount he will be seen;
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and therefore in whatsoever afflictions we are, we must wait his will and pleasure, and stay his leysure too, Dan. 11.35.
and Therefore in whatsoever afflictions we Are, we must wait his will and pleasure, and stay his leisure too, Dan. 11.35.
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And some of them of understanding shall fall, to trie them, and to purge, and to make them white, And Some of them of understanding shall fallen, to try them, and to purge, and to make them white,
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even to the time of the end, because it is yet for a time appointed: And Isay 28.16. He that beleeveth shall not make haste: even to the time of the end, Because it is yet for a time appointed: And Saiah 28.16. He that Believeth shall not make haste:
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The Plaister must lye on, till the Sore be healed; wherefore, Jam. 1.4. Let patience have her perfect worke.
The Plaster must lie on, till the Soar be healed; Wherefore, Jam. 1.4. Let patience have her perfect work.
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This makes against those who can indure afflictions for a while, but if a little lengthned, they grow weary and impatient;
This makes against those who can endure afflictions for a while, but if a little lengthened, they grow weary and impatient;
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saying as hee in 2 Kings 6.33. Why should wee walt on God any longer? Away they goe to some indirect and unlawfull wayes;
saying as he in 2 Kings 6.33. Why should we walt on God any longer? Away they go to Some indirect and unlawful ways;
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or else they murmure, repine, blaspheme, &c.
or Else they murmur, repine, Blaspheme, etc.
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And truth is, there is too much impatiencie in the best, Mica 7.4. The best of them is as a Bryar, the most upright is sharper then a Thorne-hedge:
And truth is, there is too much impatiency in the best, Mica 7.4. The best of them is as a Briar, the most upright is sharper then a Thorn-hedge:
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They kick, but it is against the pricks; and so by their impatiencie they only hurt themselves, they make their burthen more heavie, and God more angry:
They kick, but it is against the pricks; and so by their impatiency they only hurt themselves, they make their burden more heavy, and God more angry:
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Read and tremble, Numb. 11.1. And when the people complained, it displeased the Lord, and the Lord heard it;
Read and tremble, Numb. 11.1. And when the people complained, it displeased the Lord, and the Lord herd it;
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and his anger was kindled, and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the Campe. and his anger was kindled, and the fire of the Lord burned among them, and consumed them that were in the uttermost parts of the Camp.
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Heb. 10.36. Verily you have need of patience, that when you have done the will of God, you might inherite the promise: Hebrew 10.36. Verily you have need of patience, that when you have done the will of God, you might inherit the promise:
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wherefore, as our Lord and Saviour adviseth, Luke 21.19. In patience possesse we our owne soules;
Wherefore, as our Lord and Saviour adviseth, Lycia 21.19. In patience possess we our own Souls;
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this shall save us from the evill of affliction: Quamvis non ab exteriere & alieno tamen ab intimo & nostro, August.
this shall save us from the evil of affliction: Quamvis non ab exteriere & alieno tamen ab intimo & nostro, August.
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Though not from the evill that is without us, yet from the evill that is within us.
Though not from the evil that is without us, yet from the evil that is within us.
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Abide patiently: Might you for the least of the sinnes Rome calls veniall, have not onely deliverance from troubles,Abide patiently: Might you for the least of the Sins Room calls venial, have not only deliverance from Troubles,
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but great preferment, yeeld not on any tearmes; Heb. 11.35. And others were tortured, not accepting deliverance, that they might obtaine a better Resurrection.
but great preferment, yield not on any terms; Hebrew 11.35. And Others were tortured, not accepting deliverance, that they might obtain a better Resurrection.
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Let not God goe in these your wrestlings, till with Jacob you have got a blessing.
Let not God go in these your wrestlings, till with Jacob you have god a blessing.
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Have you not heard of the patience of Job? Jam. 5.11. And have you not seen the end of the Lord? So soone as the Just Man, seeing the folly of his impatiencie and distemper, yeelded and submitted;Have you not herd of the patience of Job? Jam. 5.11. And have you not seen the end of the Lord? So soon as the Just Man, seeing the folly of his impatiency and distemper, yielded and submitted;
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the Lord made an end of his afflictions.
the Lord made an end of his afflictions.
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See Job 40.4.) what he saith, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth.
See Job 40.4.) what he Says, Behold I am vile, what shall I answer thee? I will lay my hand upon my Mouth.
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Now heare the Lord, vers. 6. Then the Lord answered unto Job out of the Whirlewinde,
Now hear the Lord, vers. 6. Then the Lord answered unto Job out of the Whirlwind,
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and said, Gird up thy loynes now like a man, &c. And surely (as David sings) The patient abiding of the just shall never be forgotten. and said, Gird up thy loins now like a man, etc. And surely (as David sings) The patient abiding of the just shall never be forgotten.
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Nay, if thus you suffer, you shall be more then conquerers, through him that loved us. Revel, 12.11.
Nay, if thus you suffer, you shall be more then conquerors, through him that loved us. Revel, 12.11.
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And they overcame him by the blood of the Lambe, and by the word of their testimony, And they overcame him by the blood of the Lamb, and by the word of their testimony,
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and they loved not their lives unto the death. and they loved not their lives unto the death.
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But they are malicious men, by whom you suffer, (say you) and this is that that moves you.
But they Are malicious men, by whom you suffer, (say you) and this is that that moves you.
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Be it so, and so it ever was, is, and will be. Gal. 4.29.
Be it so, and so it ever was, is, and will be. Gal. 4.29.
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But as then, he that was borne after the flesh, persecuted him that was borne after the spirit, even so it is now. But then say I:But as then, he that was born After the Flesh, persecuted him that was born After the Spirit, even so it is now. But then say I:
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First, If because they revile, rayle, reproach you, you againe revile, reproach, and rayle on them as fast;
First, If Because they revile, rail, reproach you, you again revile, reproach, and rail on them as fast;
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what difference is there, inter provocantem & provocatum, Tert•ll. betweene you and them? onely this;
what difference is there, inter provocantem & provocatum, Tert•ll. between you and them? only this;
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they sinned first, and you sinned next.
they sinned First, and you sinned next.
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Secondly, Who, or whatsoever be the instruments of your afflictions, 'cis God permits them, he hath an hand in all your troubles;
Secondly, Who, or whatsoever be the Instruments of your afflictions, Cis God permits them, he hath an hand in all your Troubles;
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Is there any evill in the Citie (saith the Lord) and I have not done it? Say then as Job to his Wife, Shall 〈 ◊ 〉 receive good at the hands of God, Is there any evil in the city (Says the Lord) and I have not done it? Say then as Job to his Wife, Shall 〈 ◊ 〉 receive good At the hands of God,
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and shall wee not receive evill? Say wee (as our Lord and Saviour) Shall I not drinks of the Cup my Father giveth me? and shall we not receive evil? Say we (as our Lord and Saviour) Shall I not drinks of the Cup my Father gives me?
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As for the molestations of the wicked;
As for the molestations of the wicked;
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as Pilate unto Christ, threatning him with crucifying, because he spake not when he was spoken unto, John 19.11. They could have no power •ver you, were it not given them from above.
as Pilate unto christ, threatening him with crucifying, Because he spoke not when he was spoken unto, John 19.11. They could have no power •ver you, were it not given them from above.
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Here then you must also see the hand of God, and lay your owne hand upon your mouth.
Here then you must also see the hand of God, and lay your own hand upon your Mouth.
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See what David doth, 2 Sam. 16.10, 12. And the King said, What have I to doe with you, ye sonnis of Zerviah? So let him curse,
See what David does, 2 Sam. 16.10, 12. And the King said, What have I to do with you, you Sons of Zeruiah? So let him curse,
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because the Lord hath said unto him, Curse David;
Because the Lord hath said unto him, Curse David;
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who shall then say, wherefore hast thou done so? It may be the Lord will looke on mine affliction,
who shall then say, Wherefore hast thou done so? It may be the Lord will look on mine affliction,
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and that the Lord will requite good for his cursing this day. Psal. 38.12, 13, 14. They also that seeke after my life, lay snares for me;
and that the Lord will requite good for his cursing this day. Psalm 38.12, 13, 14. They also that seek After my life, lay snares for me;
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and they that seeke my hurt, speake mischievous things, and imagine deceits all the day long:
and they that seek my hurt, speak mischievous things, and imagine Deceits all the day long:
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but I, as a deafe man, heard not, and I was as a d•mbe man, that openeth not his mouth, &c. Nay farther, Wee must not onely NONLATINALPHABET, but NONLATINALPHABET;but I, as a deaf man, herd not, and I was as a d•mbe man, that Openeth not his Mouth, etc. Nay farther, we must not only, but;
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not only not shrinke from, but not sinke under the pressures God is pleased to lay upon us.
not only not shrink from, but not sink under the pressures God is pleased to lay upon us.
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So then the next point is,
So then the next point is,
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2. When God is pleased to trie us by afflictions, we must not onely suffer them to the end,
2. When God is pleased to try us by afflictions, we must not only suffer them to the end,
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but all the while with strength and courage; not onely with constancie, but magnanimitie.
but all the while with strength and courage; not only with constancy, but magnanimity.
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If (saith Solomon) thy heart faile thee in the day of trouble, thy strength is small. If (Says Solomon) thy heart fail thee in the day of trouble, thy strength is small.
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Wee must stand up under our burthens, as the Palme-tree under weights; not onely, not stooping or declining, but springing up the more towards Heaven. As in the Deluge;
we must stand up under our burdens, as the Palm tree under weights; not only, not stooping or declining, but springing up the more towards Heaven. As in the Deluge;
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the higher the Waters rose, the higher still mounted the Arke: so the greater our trouble;
the higher the Waters rose, the higher still mounted the Ark: so the greater our trouble;
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are, the higher must wee goe in our thoughts towards, God. 2 Cor. 4.8, 10. Wee are troubled on every side, yet not distressed;
Are, the higher must we go in our thoughts towards, God. 2 Cor. 4.8, 10. we Are troubled on every side, yet not distressed;
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wee are perplexed, but not in despaire;
we Are perplexed, but not in despair;
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alwayes bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. always bearing about in the body the dying of the Lord jesus, that the life also of jesus might be made manifest in our body.
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Say wee then of our severall pressures (as it is, Ier. 10.19.) Truely this is my griese, and I will beare it.
Say we then of our several pressures (as it is, Jeremiah 10.19.) Truly this is my griese, and I will bear it.
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They who being under affliction, doe either shrinke from it, or sinke under it, are Cowards both alike. They who being under affliction, do either shrink from it, or sink under it, Are Cowards both alike.
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If at any time, either through the greatnesse, or the length of any miserie, our hearts begin to faint, check wee our selves,
If At any time, either through the greatness, or the length of any misery, our hearts begin to faint, check we our selves,
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and say as David, Psal. 42. Why art thou •ast downe, O my soule, and why art thou so disquieted within me? Trust in God,
and say as David, Psalm 42. Why art thou •ast down, Oh my soul, and why art thou so disquieted within me? Trust in God,
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for I shall yet prayse him who is the health of my countenance, and my God. for I shall yet praise him who is the health of my countenance, and my God.
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To this end, labour wee for spirituall strength:
To this end, labour we for spiritual strength:
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My Grave (saith God, as to the Apostle, so to all in like case, 2 Cor. 12.9.) shall be sufficient for thee. And Philip. 4.13. I (saith the Apostle) am able to doe all things through him that strengthneth me: Understand him, transcendently;My Grave (Says God, as to the Apostle, so to all in like case, 2 Cor. 12.9.) shall be sufficient for thee. And Philip. 4.13. I (Says the Apostle) am able to do all things through him that strengtheneth me: Understand him, transcendently;
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strengthned by Christ, wee shall be able, not onely to doe, but to suffer any thing for his sake.
strengthened by christ, we shall be able, not only to do, but to suffer any thing for his sake.
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Labout wee for courage, fortitude, heavenly-mindednesse; so shall nothing be hard unto us:
Labout we for courage, fortitude, Heavenly-mindedness; so shall nothing be hard unto us:
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Aliquando vincitur quis, non quia fortior, sed quia cum timidiore congressus, Tertull. Wee are sometimes beaten, not because weake,Aliquando vincitur quis, non quia fortior, sed quia cum timidiore congressus, Tertul we Are sometime beaten, not Because weak,
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but because more cowardly and fearefull. Well (say you) here is the Man that suffereth, and thus suffereth;
but Because more cowardly and fearful. Well (say you) Here is the Man that suffers, and thus suffers;
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a Man that both stayeth in his affliction, and stands up under it: What then?
a Man that both stays in his affliction, and Stands up under it: What then?
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Secondly, The thing affirmed of him. He is blessed: And hence shall I commend unto your tenderest Meditations, two Instructions.
Secondly, The thing affirmed of him. He is blessed: And hence shall I commend unto your Tenderest Meditations, two Instructions.
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First, As we would be blessed, we must first be tryed by some affliction or other. Acts 14.22. Where you see the way to Heaven lyes;
First, As we would be blessed, we must First be tried by Some affliction or other. Acts 14.22. Where you see the Way to Heaven lies;
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first, through tribulations; secondly, through many tribulations; and this, thirdly, necessarily it must be so. God hath appointed it, 1 Thess. 3.3. That no man should be moved by these afflictions;
First, through tribulations; secondly, through many tribulations; and this, Thirdly, necessarily it must be so. God hath appointed it, 1 Thess 3.3. That no man should be moved by these afflictions;
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for your selves know, that wee are appointed therecunto. for your selves know, that we Are appointed therecunto.
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And if wee goe forth by the foot-steps of the flock (as it is in one of the Songs of Love) wee shall finde, all that are now in Heaven, to have gone this way.
And if we go forth by the footsteps of the flock (as it is in one of the Songs of Love) we shall find, all that Are now in Heaven, to have gone this Way.
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Heb. 2.10. For it became him for whom are all things, and by whom are all things, in bringing many Sonnes unto glory, to make the Captaine of their salvation perfect through sufferings. Hebrew 2.10. For it became him for whom Are all things, and by whom Are all things, in bringing many Sons unto glory, to make the Captain of their salvation perfect through sufferings.
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And, Heb. 13. 1• Wherefore, seeing wee also are compassed about with so great a Cloud of Witnesses, let us lay aside every weight, &c. Iam•es 5.10.
And, Hebrew 13. 1• Wherefore, seeing we also Are compassed about with so great a Cloud of Witnesses, let us lay aside every weight, etc. Iam•es 5.10.
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Take my brethren, the Prophets, who have spoken to us in the name of the Lord,
Take my brothers, the prophets, who have spoken to us in the name of the Lord,
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for an example of suffering affliction, and of patience. 1 Pet. 5.9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. for an Exampl of suffering affliction, and of patience. 1 Pet. 5.9. Whom resist steadfast in the faith, knowing that the same afflictions Are accomplished in your brothers that Are in the world.
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And this way must all follow after. Whosoever (saith the Apostle) will live godly in Christ;
And this Way must all follow After. Whosoever (Says the Apostle) will live godly in christ;
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note that, in Christ, that is, in opposition to the world, must suffer persecution.
note that, in christ, that is, in opposition to the world, must suffer persecution.
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Blessednesse at the first required nothing but obedience active, Doe this and live; but since the Fall, it requireth obedience passive also:Blessedness At the First required nothing but Obedience active, Do this and live; but since the Fallen, it requires Obedience passive also:
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the way to Heaven is by weeping-crosse, Heb. 12.6,8. For whom the Lord loveth he chasten•th, and scourgeth every sonne whom he recerveth: if ye endure chastening.
the Way to Heaven is by weeping-cross, Hebrew 12.6,8. For whom the Lord loves he chasten•th, and scourges every son whom he recerveth: if you endure chastening.
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God dealeth with you as with sonnes; for what sonne is he whom the father chasteneth not? God deals with you as with Sons; for what son is he whom the father Chasteneth not?
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Those eight Beatitudes, or rather eight parts of Beatitudes, (which is one and intire) in Christs first Sermon upon the Mount,
Those eight Beatitudes, or rather eight parts of Beatitudes, (which is one and entire) in Christ First Sermon upon the Mount,
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if you marke them, run most of them in obedience passive:
if you mark them, run most of them in Obedience passive:
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wee must goe to Canaan through the Wildernesse, amidst Scorpions, and by the waters of Marah.
we must go to Canaan through the Wilderness, amid Scorpions, and by the waters of Marah.
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They then are much deceived, who thinke to passe hence, à delicits ad delicias, from fleshly and worldly pleasures and delights to the joyes of Gods presence:
They then Are much deceived, who think to pass hence, à delicits ad Delicias, from fleshly and worldly pleasures and delights to the Joys of God's presence:
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deceived they are, as they shall one day find, when it shall be said unto them, amid their torments,
deceived they Are, as they shall one day find, when it shall be said unto them, amid their torments,
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and too late repenting, as unto Dives; Remember thou hadst thy pleasure upon earth. Art thou yet at ease in Sion.
and too late repenting, as unto Dives; remember thou Hadst thy pleasure upon earth. Art thou yet At ease in Sion.
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& c? Well, thou m•yst yet suffer, nay thou must, there is no scaping in a mist; & c? Well, thou m•yst yet suffer, nay thou must, there is no escaping in a missed;
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though going forth wind and tide serve thee, yet suddenly both may turne against thee.
though going forth wind and tide serve thee, yet suddenly both may turn against thee.
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'Tis reported of Nero, that having a faire Empresse, hee used sometimes to take her by the chin;
It's reported of Nero, that having a fair Empress, he used sometime to take her by the chin;
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saying, Here is a saire face, but when I list I can cut it off: So say thou of all thy sairest externall blessings;
saying, Here is a saire face, but when I list I can Cut it off: So say thou of all thy sairest external blessings;
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here is a strong body, but God can when he pleaseth turne it into dust;
Here is a strong body, but God can when he Pleases turn it into dust;
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here are sweet children, but God can when he will take them from me, &c. Provide for a storme,
Here Are sweet children, but God can when he will take them from me, etc. Provide for a storm,
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and the rather, because now the heavens lowre, our bankes are broken downe, and the tide is breaking in:
and the rather, Because now the heavens lower, our banks Are broken down, and the tide is breaking in:
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O let us no longer, like little children, play with cockle shells upon the shore.
Oh let us no longer, like little children, play with cockle shells upon the shore.
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Art thou under any affliction, any distresse, any extremity, & c? be not dismayed, the worst of the wayes of God are better then the best of the wayes of sinne;
Art thou under any affliction, any distress, any extremity, & c? be not dismayed, the worst of the ways of God Are better then the best of the ways of sin;
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for these lead to the chambers of death, 1 Pet. 1.12 thinke it not strange, nay think of it both as right and comsortable;
for these led to the chambers of death, 1 Pet. 1.12 think it not strange, nay think of it both as right and comsortable;
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for this is your land-marke, now may you assure your selves, that you are in the way, onely looke not back to Egypt againe,
for this is your landmark, now may you assure your selves, that you Are in the Way, only look not back to Egypt again,
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nor sit still as weary, yet a little farther, and you are happy, Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous;
nor fit still as weary, yet a little farther, and you Are happy, Hebrew 12.11. Now not chastening for the present seems to be joyous, but grievous;
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neverthelesse, afterward it yeeldeth the peaceable fruit of Righteousnesse, unto them which are exercised thereby. It followeth,nevertheless, afterwards it yields the peaceable fruit of Righteousness, unto them which Are exercised thereby. It follows,
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Secondly, As they who would be blessed, must endure tentation; so they that endure tentation, shall be blessed. Rom. 8.17. And if childrens then heires, heires of God, and joyntheires with Christ, if so be that we suffer with him, that we may bee also glorified together. Revel. 2.10. Feare none of those things which thou shalt suffer;
Secondly, As they who would be blessed, must endure tentation; so they that endure tentation, shall be blessed. Rom. 8.17. And if Children's then Heirs, Heirs of God, and joyntheires with christ, if so be that we suffer with him, that we may be also glorified together. Revel. 2.10. fear none of those things which thou shalt suffer;
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bee thou faithfull unto the death, and I will give thee a crowne of life. Nay, they are already blessed in the comfortable assurance of Gods love and favour.be thou faithful unto the death, and I will give thee a crown of life. Nay, they Are already blessed in the comfortable assurance of God's love and favour.
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Away then with all Bildads and Zophars, who would draw hard conclusions on Gods people in their affliction,
Away then with all Bildads and Zophars, who would draw hard conclusions on God's people in their affliction,
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as if God loved them not: Oh let their mouthes be tyed up in silence for ever.
as if God loved them not: O let their mouths be tied up in silence for ever.
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Blessed (saith my Text) is the man that indureth tentation; and who can curse where •od hath blessed?Blessed (Says my Text) is the man that Endureth tentation; and who can curse where •od hath blessed?
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See here with admiration, the goodnesse and graciousnesse of our God, who though he might command our obedience, both active & passive, upon the allegeance we owe unto him is yet pleased to suger his precepts with sanctions;
See Here with admiration, the Goodness and graciousness of our God, who though he might command our Obedience, both active & passive, upon the allegiance we owe unto him is yet pleased to sugar his Precepts with sanctions;
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with propositions & promises of reward. He blesseth us as the good old father, Ephraim and Manasseth with his hands a-crosse.
with propositions & promises of reward. He Blesses us as the good old father, Ephraim and Manasseh with his hands across.
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How happy are wee to serve so good a Master; but how happy shall we be, if wee doe him good service?
How happy Are we to serve so good a Master; but how happy shall we be, if we do him good service?
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Is there any among you, who being in troubles, is thereby offended, whose feet begin to slip, whose treadings are almost gone? O looke out with Moses to the recompence of reward,
Is there any among you, who being in Troubles, is thereby offended, whose feet begin to slip, whose treadings Are almost gone? O look out with Moses to the recompense of reward,
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so shall you hasten home, and sweeten your thoughts by the way as you goe; the dayes are sharp, but then they are short;
so shall you hasten home, and sweeten your thoughts by the Way as you go; the days Are sharp, but then they Are short;
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the wayes are soule, but not long;
the ways Are soul, but not long;
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Heaven is hard at hand, and a day is comming will make amends for all your sorrowes and sufferings;
Heaven is hard At hand, and a day is coming will make amends for all your sorrows and sufferings;
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hold on, and the Crowne is yours. Afflictions are tryalls; and these, as wee would be blessed wee must indure;
hold on, and the Crown is yours. Afflictions Are trials; and these, as we would be blessed we must endure;
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yea, if wee indure them, neither sinking under them, nor shrinking from them, we shall be blessed.
yea, if we endure them, neither sinking under them, nor shrinking from them, we shall be blessed.
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Blessed is the man that indureth tentation; Blessed is the man that Endureth tentation;
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and why blessed? the proose of the proposition followeth, for when he is tryed, he shall receive a crowne of life, &c.
and why blessed? the propose of the proposition follows, for when he is tried, he shall receive a crown of life, etc.
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And here you see the blessednesse of the patient man: First, defined. Secondly, assured. 1. 'Tis defined.
And Here you see the blessedness of the patient man: First, defined. Secondly, assured. 1. It's defined.
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'Tis a Crowne of life: A Crowne speakes State and Dignity;
It's a Crown of life: A Crown speaks State and Dignity;
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whatsoever we are now, we shall ere long be Kings, and walke in long white Robes:
whatsoever we Are now, we shall ere long be Kings, and walk in long white Robes:
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You (saith Christ) that have followed mee in the Regeneration; You (Says christ) that have followed me in the Regeneration;
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that is, in the day of new birth to all the world, in the day of Restauration of all things;
that is, in the day of new birth to all the world, in the day of Restauration of all things;
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shall sit on twelve thrones, and judge the twelve Tribes of Israel, Mat. 19.28. But what is a Crowne without life;shall fit on twelve thrones, and judge the twelve Tribes of Israel, Mathew 19.28. But what is a Crown without life;
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Better (saith Salomon) be a living Dag then a dead Lion. Better (Says Solomon) be a living Dag then a dead lion.
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True, but the patient man shall have at last, not only a crown, but a Crowne of Life, 2 Tim. 4.8. Honcesorth is la•d up for mee a Crown• of Righteousnesse, which the Lord the righteous Indge shall give me at that day;
True, but the patient man shall have At last, not only a crown, but a Crown of Life, 2 Tim. 4.8. Honcesorth is la•d up for me a Crown• of Righteousness, which the Lord the righteous indge shall give me At that day;
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and not to me onely, bus unto them also that love his appearing: So then,and not to me only, bus unto them also that love his appearing: So then,
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Howsoever wee have here beatudinem viato•nm, such and so much happ•nesse as belongs to Travellers, yet is the fulnesse, the heaghe of blessednesse behinde, beatitudo patriae, wee are now the sonnes of God, 1 Joh. 3.2. Neverthelesse, it doth not appeare what we shall be; Howsoever we have Here beatudinem viato•nm, such and so much happ•nesse as belongs to Travellers, yet is the fullness, the heaghe of blessedness behind, beatitudo patriae, we Are now the Sons of God, 1 John 3.2. Nevertheless, it does not appear what we shall be;
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but when Christ shall appeare, we shold appeare in glory with him.
but when christ shall appear, we should appear in glory with him.
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Above (saith the Apostle) are such things as neither eye hath seene, ner eare heard, Above (Says the Apostle) Are such things as neither eye hath seen, ner ear herd,
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nor ever came into the heart of 〈 ◊ 〉 to conceive: The sum of all, is Gods beatificall vision.nor ever Come into the heart of 〈 ◊ 〉 to conceive: The sum of all, is God's beatifical vision.
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In Heaven is the perfection of all good things;
In Heaven is the perfection of all good things;
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fulnesse is the perfection of measure, everlastingnesse is the perfection of time, infinitenesse the perfection of number, immutability the perfection of state, immensity the perfection of place, immortality the perfection of life,
fullness is the perfection of measure, everlastingness is the perfection of time, infiniteness the perfection of number, immutability the perfection of state, immensity the perfection of place, immortality the perfection of life,
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and God the perfection of all;
and God the perfection of all;
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Psal. 16.11 In thy presence as fulnesse of joy, at thy right hand there we pleasures for evermore. Psalm 16.11 In thy presence as fullness of joy, At thy right hand there we pleasures for evermore.
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See here the extreame folly of worldly men, who for perishing, and vexations vanities, are content to part with a Crowne of immortall Glory.
See Here the extreme folly of worldly men, who for perishing, and vexations vanities, Are content to part with a Crown of immortal Glory.
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Worse yet are they, who for the pleasures of s•e, which are but for a season, momentanie, ye• abortive, perishing are they bud, forseit eternall blessednesse:
Worse yet Are they, who for the pleasures of s•e, which Are but for a season, momentary, ye• abortive, perishing Are they bud, forseit Eternal blessedness:
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Wee laugh at little children, when they let goe things of worth for trisles, rattles, a nut, an apple:
we laugh At little children, when they let go things of worth for trisles, rattles, a nut, an apple:
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but certainly many among us are much more child•sh;
but Certainly many among us Are much more child•sh;
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They let goe Heaven and all the riches, joyes, and happinesse thereof, for things that can doe them no good, may doe them much hurt;
They let go Heaven and all the riches, Joys, and happiness thereof, for things that can do them no good, may do them much hurt;
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and when all is done, cannot abide with them. See here againe a ground of patience and cheeresull suffering;
and when all is done, cannot abide with them. See Here again a ground of patience and cheeresull suffering;
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your losses are many and great, but if you have not lost Heave•, you have lost nothing:
your losses Are many and great, but if you have not lost Heave•, you have lost nothing:
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Maries better part is that which cannot be taken away: Your crosses are many and great, remember there is a Crowne of life behinde, &c.Mary's better part is that which cannot be taken away: Your Crosses Are many and great, Remember there is a Crown of life behind, etc.
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Wherefore (as the Apostle, Colos. 3.) take your affections off from things here below, and set them on things above; looke to the Crowne of life reserved for you:
Wherefore (as the Apostle, Colos 3.) take your affections off from things Here below, and Set them on things above; look to the Crown of life reserved for you:
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Amid all crosses, and in the houre of death, live in the comforts of this hope, and raise your mindes accordingly;
Amid all Crosses, and in the hour of death, live in the comforts of this hope, and raise your minds accordingly;
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live like those that doe beleeve, and expect an Heaven:
live like those that do believe, and expect an Heaven:
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Heb. 10.34. For yee had compassion of me in my bonds, and tooke joyfully the sp•yling of your goods, knowing in your solves that you have in Heaven a better and an induring substance. Hebrew 10.34. For ye had compassion of me in my bonds, and took joyfully the sp•yling of your goods, knowing in your solves that you have in Heaven a better and an enduring substance.
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See here a crosse with a Crowne. But what assurance? wee see blessednesse defined, but how is it assured? The assurance is two-fold.
See Here a cross with a Crown. But what assurance? we see blessedness defined, but how is it assured? The assurance is twofold.
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1. In regard of promise, God hath said. 2. In regard of those to whom the promise is made, They that love him.
1. In regard of promise, God hath said. 2. In regard of those to whom the promise is made, They that love him.
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First, God hath said, Blessed is the man that indureth tentation, for he shall receive a crowne of life.
First, God hath said, Blessed is the man that Endureth tentation, for he shall receive a crown of life.
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Hath God said it, and shall not he doe it? He (saith the Apostle) is faithfull who hath promised;
Hath God said it, and shall not he do it? He (Says the Apostle) is faithful who hath promised;
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Againe, all his promises in Christ are yea and amen. If we confesse, 1 Ioh. 1.9. God is faithfull to forgive;
Again, all his promises in christ Are yea and Amen. If we confess, 1 John 1.9. God is faithful to forgive;
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a strange argument, one would thinke, we should rather feare revenge, then expect forgivenesse of sinne from the Justice of God.
a strange argument, one would think, we should rather Fear revenge, then expect forgiveness of sin from the justice of God.
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But God is as just in performing the mercy he hath promised, as in executing the vengeance he hath threatned.
But God is as just in performing the mercy he hath promised, as in executing the vengeance he hath threatened.
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See here a sure ground of hope, the word and promise of our never-failing God;
See Here a sure ground of hope, the word and promise of our never-failing God;
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a sure ground (I say) wherein hope, which is our Anchor, may strongly fasten, to secure our soules in any tempest;
a sure ground (I say) wherein hope, which is our Anchor, may strongly fasten, to secure our Souls in any tempest;
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as to hope without a promise, or upon a promile, otherwise then it stands, is to let our Anchor hang in the water,
as to hope without a promise, or upon a promile, otherwise then it Stands, is to let our Anchor hang in the water,
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or catch in a wave, and so to expect safety:
or catch in a wave, and so to expect safety:
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So to depend upon the promise of God, and so as the promise is made, is to settle, to stay, to save our selves against all stormes.
So to depend upon the promise of God, and so as the promise is made, is to settle, to stay, to save our selves against all storms.
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Wherefore, take the Lord at his word, Cast not away your hope, (saith the Apostle, Heb. 10.35, 36.) And why? because there is a promise, whereby with patience and doing the will of God, we shall bee sa•e amid all surges here,
Wherefore, take the Lord At his word, Cast not away your hope, (Says the Apostle, Hebrew 10.35, 36.) And why? Because there is a promise, whereby with patience and doing the will of God, we shall be sa•e amid all surges Here,
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and at last happily arrive on the shores of peace.
and At last happily arrive on the shores of peace.
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What (say some) will you have us to stand where no bottome is? will you have us to hang in the ayre?
What (say Some) will you have us to stand where no bottom is? will you have us to hang in the air?
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Oh slow of heart to beleeve; doth not the world, earth, and sea, depend on the Word of God;
O slow of heart to believe; does not the world, earth, and sea, depend on the Word of God;
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as you may see, Heb. 11.2. Through faith we understand, that the worlds are framed by the Word of God, so that things which are seene, were not made of things which 〈 ◊ 〉 appeare.
as you may see, Hebrew 11.2. Through faith we understand, that the world's Are framed by the Word of God, so that things which Are seen, were not made of things which 〈 ◊ 〉 appear.
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Howsoever among men, an argument from authority is not alwayes sound, because all men are lyers, farther then truth speaks for them;
Howsoever among men, an argument from Authority is not always found, Because all men Are liars, farther then truth speaks for them;
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yet some you know have borne such sway with their followers and disciples, that their bare word have carried assent, NONLATINALPHABET, such a one said it, hath stopt all further oppositions;
yet Some you know have born such sway with their followers and Disciples, that their bore word have carried assent,, such a one said it, hath stopped all further oppositions;
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And when God sayth this or that, shall not wee beleeve him? Psal. 9.10. They that know thy name will trust in thee,
And when God say this or that, shall not we believe him? Psalm 9.10. They that know thy name will trust in thee,
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for thou never failest them that seeke thee. Secondly, as God hath promised a crowne of life to the patient man;for thou never failest them that seek thee. Secondly, as God hath promised a crown of life to the patient man;
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so his farther assurance is, 'tis the Crowne God hath promised to those that love him: And hence a two-fold observation.
so his farther assurance is, it's the Crown God hath promised to those that love him: And hence a twofold observation.
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First, Eternall blessednesse belongs by promise, onely to the holy; to these onely is the promise made, Mat. 5.8. Blessed are the pure in heart, for they shall see God; Revel. 22.14.
First, Eternal blessedness belongs by promise, only to the holy; to these only is the promise made, Mathew 5.8. Blessed Are the pure in heart, for they shall see God; Revel. 22.14.
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Blessed are they that doe his Commandements, that they may have right to the Tree of life,
Blessed Are they that do his commandments, that they may have right to the Tree of life,
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and may enter in through the Gates into the City. See here the gates of Heaven made fast against all the ungodly;and may enter in through the Gates into the city. See Here the gates of Heaven made fast against all the ungodly;
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with Balanm, they would dye the death of the Righteons, but they will not live the life of the Righteous: with Balanm, they would die the death of the Righteous, but they will not live the life of the Righteous:
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They would be happy, but they will not be holy; how unequall are these thoughs? how unpossible are these hopes? In good duties (as one observes) they seperate the meanes from the end;
They would be happy, but they will not be holy; how unequal Are these thoughs? how unpossible Are these hope's? In good duties (as one observes) they separate the means from the end;
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they thinke to come to Heaven, though they move not a foot, turn not their faces that way,
they think to come to Heaven, though they move not a foot, turn not their faces that Way,
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though they live in the generall neglect of all good duties:
though they live in the general neglect of all good duties:
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As if a man bound from hence to London, should sit downe here, and yet think to attaine his journeyes end.
As if a man bound from hence to London, should fit down Here, and yet think to attain his journeys end.
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Againe, in evill things, they separate the end from the meanes; they promise themselves an escape from hell, though every step they take tend thither.
Again, in evil things, they separate the end from the means; they promise themselves an escape from hell, though every step they take tend thither.
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Mal• esse volunt, misers esse nolunt •mo •dco sunt mali •t non sint miseri, Aug. Let these reade Deut. 29.19, 20. And it come to passe when he bear•th the words of this curse, that he blesse himselfe in his heart, saying, I shall have peace, Mal• esse volunt, misers esse Nolunt •mo •dco sunt mali •t non sint miseri, Aug. Let these read Deuteronomy 29.19, 20. And it come to pass when he bear•th the words of this curse, that he bless himself in his heart, saying, I shall have peace,
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though I walke in the imaginations of my heart, to adde drunkennesse to thirst, the Lord will not spare him,
though I walk in the Imaginations of my heart, to add Drunkenness to thirst, the Lord will not spare him,
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but then the anger of the Lord and his jealousie shall smock against that man,
but then the anger of the Lord and his jealousy shall smock against that man,
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and all the curses that are written in this Book• shall lye upon him, and the Lord shall blot out his name from under Heaven. and all the curses that Are written in this Book• shall lie upon him, and the Lord shall blot out his name from under Heaven.
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Farther, See here a necessity of an holy life;
Farther, See Here a necessity of an holy life;
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as wee would bee everlastingly blessed, we must live holily; for without holinesse, none shall see the Lord:
as we would be everlastingly blessed, we must live holily; for without holiness, none shall see the Lord:
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Hee that would finish his colours in brightnesse, must be sure to lay sutable grounds;
He that would finish his colours in brightness, must be sure to lay suitable grounds;
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and hee that would finish his life in glory, must necessarily begin and end in grace:
and he that would finish his life in glory, must necessarily begin and end in grace:
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Away with the black colours of sin, they are an ill foundation;
Away with the black colours of since, they Are an ill Foundation;
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1 Joh. 3.2, 3. Beloved, now wee are the sonnes of God, and it doth not yet appeare what we shall be;
1 John 3.2, 3. beloved, now we Are the Sons of God, and it does not yet appear what we shall be;
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but wee know, that when hee sha11 appeare, me shall be like him; for we shall see him as he is;
but we know, that when he sha11 appear, me shall be like him; for we shall see him as he is;
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and every man that hath this hope in him, purifieth himselfe, even as hee is pure. and every man that hath this hope in him, Purifieth himself, even as he is pure.
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'Tis the Crowne God hath promised to those that love him; hence by the by, are two Questions.
It's the Crown God hath promised to those that love him; hence by the by, Are two Questions.
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First, Why is it not rather said, 'tis the Crowne God hath promised to those that doe beleeve, or obey, & c?
First, Why is it not rather said, it's the Crown God hath promised to those that do believe, or obey, & c?
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First, because faith workes by love, and good duties done out of love are acceptable, because they are the gifts of friends:
First, Because faith works by love, and good duties done out of love Are acceptable, Because they Are the Gifts of Friends:
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Wicked men may abound in outward workes, they may pray, heare, &c. all which howsoever materially good,
Wicked men may abound in outward works, they may pray, hear, etc. all which howsoever materially good,
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and in common acceptation be commanded, may yet bee made sinne (and indeed too often are) because the doing of them doth not necessarily,
and in Common acceptation be commanded, may yet be made sin (and indeed too often Are) Because the doing of them does not necessarily,
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and from within, respect either the command, or the commanders glory, but are only reducible unto him,
and from within, respect either the command, or the commanders glory, but Are only reducible unto him,
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and may in the mean time looke another way;
and may in the mean time look Another Way;
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so that the goodnesse of those duties is not in the duties themselves, but in the right manner of doing them;
so that the Goodness of those duties is not in the duties themselves, but in the right manner of doing them;
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wherein if wee faile, the things are no longer good, at least to us.
wherein if we fail, the things Are no longer good, At least to us.
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Secondly, wicked men, as they cannot beleeve, so neither can they love, because these things are essentially good in themselves:
Secondly, wicked men, as they cannot believe, so neither can they love, Because these things Are essentially good in themselves:
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And although wee neither doe them, nor can doe them with that strength and perfection the Law requireth;
And although we neither do them, nor can do them with that strength and perfection the Law requires;
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yet cannot the doing of them in faith be totally and altogether sinfull, because they take Christ into their performance,
yet cannot the doing of them in faith be totally and altogether sinful, Because they take christ into their performance,
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and doe intrinsecally, and in the very substance of the work respect God in him.
and do intrinsically, and in the very substance of the work respect God in him.
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Thirdly, they who doe what God commands, obedientially in saith, respect both the commandement, and his glory that gives it:
Thirdly, they who do what God commands, Obediently in Says, respect both the Commandment, and his glory that gives it:
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he that workes, not onely out of common conviction, but in and with this filiall affection, out of love;
he that works, not only out of Common conviction, but in and with this filial affection, out of love;
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this is hee that through Christ pleaseth God, both in his person and all his performances.
this is he that through christ Pleases God, both in his person and all his performances.
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Secondly, Why is it not rat her said, 'tis the Crowne God hath promised to those whom he doth love?
Secondly, Why is it not rat her said, it's the Crown God hath promised to those whom he does love?
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Because our love is better knowne unto us, being within us; then Gods love, being without us;
Because our love is better known unto us, being within us; then God's love, being without us;
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especially in such dayes as these of great calamity, wherein we are prone to doubt of,
especially in such days as these of great calamity, wherein we Are prove to doubt of,
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and to question the love of God; if God be with us, why is all this evill fallen on us?
and to question the love of God; if God be with us, why is all this evil fallen on us?
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Now that we love God, wee may be sure; not conjecturally, but certitudinali scientia, certainely and infallibly.
Now that we love God, we may be sure; not conjecturally, but certitudinali scientia, Certainly and infallibly.
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O how I love the Lord, (saith David) Psal. 116. And wee (faith the Apostle) have received the Spirit of God, whereby wee know the things that are given us of God, 1 Cor. 2.12.Oh how I love the Lord, (Says David) Psalm 116. And we (faith the Apostle) have received the Spirit of God, whereby we know the things that Are given us of God, 1 Cor. 2.12.
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And being assured that we love God, we may be sure that God loves us; Ille prior in amore, 1 Joh. 4.20. Howsoever our love to him, in respect of his to us, bee as the running of a little streame, to the flowing of the great Ocean;
And being assured that we love God, we may be sure that God loves us; Isle prior in amore, 1 John 4.20. Howsoever our love to him, in respect of his to us, be as the running of a little stream, to the flowing of the great Ocean;
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or as the thirst of one, to the Fountaine where he drinkes: yet for as much as his love to us, begets our love to him;
or as the thirst of one, to the Fountain where he drinks: yet for as much as his love to us, begets our love to him;
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therefore if we love him, we may be sure he loves us. Now as touching the second observation.
Therefore if we love him, we may be sure he loves us. Now as touching the second observation.
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He that indureth tentation is blessed; and why? because he shalt receive a Crowne of life; He that Endureth tentation is blessed; and why? Because he shalt receive a Crown of life;
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And why shall he receive this? because 'tis the Crown God hath promised to those that love him:
And why shall he receive this? Because it's the Crown God hath promised to those that love him:
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But why to the patient man? because by his patient suffering hee shewes his love to God more then any.
But why to the patient man? Because by his patient suffering he shows his love to God more then any.
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Now (saith God to Abraham, on the point of offering up his onely sonne) I know thou lovest mee. Now (Says God to Abraham, on the point of offering up his only son) I know thou Lovest me.
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As the patient shew their love to God by suffering, so will the Lord shew his love to him by rewarding. As the patient show their love to God by suffering, so will the Lord show his love to him by rewarding.
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The Covenant betweene God and us, stands in mutuall stipulations of love. Wherefore, we having shewed our love to God, by patient suffering for his sake;
The Covenant between God and us, Stands in mutual stipulations of love. Wherefore, we having showed our love to God, by patient suffering for his sake;
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it remaines, that hee experiment his love to us in rewardfull retributions.
it remains, that he experiment his love to us in rewardfull retributions.
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'Tis just with God (saith the Apostle) to render to you that are troubled, rest and peace, &c. It sufficeth not then, that wee suffer, unlesse wee suffer in love; It's just with God (Says the Apostle) to render to you that Are troubled, rest and peace, etc. It Suffices not then, that we suffer, unless we suffer in love;
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and if wee love, wee shall serve, and suffer long, as Jacob for Rachel, and think all nothing, only because we love.
and if we love, we shall serve, and suffer long, as Jacob for Rachel, and think all nothing, only Because we love.
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Love is that lively motive, which makes our obedience full; 'tis that vertue which comprehends all other vertues.
Love is that lively motive, which makes our Obedience full; it's that virtue which comprehends all other Virtues.
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Gradn eminentia; for if we doe and suffer out of love, we are at the highest pitch possible attainable.Gradn Eminentia; for if we do and suffer out of love, we Are At the highest pitch possible attainable.
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Love (saith the Apostle) fulfils the Law, nor can any vertue so long hold out;Love (Says the Apostle) fulfils the Law, nor can any virtue so long hold out;
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'Tis as strong as death, Cant. 8.6, 7. Acquaint your selves with Gods transcendent excellencies, but above all, set your thoughts a working in deepest and humblest meditation of his love to you in Christ.It's as strong as death, Cant 8.6, 7. Acquaint your selves with God's transcendent excellencies, but above all, Set your thoughts a working in Deepest and Humblest meditation of his love to you in christ.
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God loved us, loved us first; loved us being enemies; yea, so loved us, as to give his Sonne to us; God loved us, loved us First; loved us being enemies; yea, so loved us, as to give his Son to us;
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yea, as to give him to death for us, to an accursed and shamefull death;
yea, as to give him to death for us, to an accursed and shameful death;
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and he asketh nothing of us but this, that we beleeve in him, and so hee good to our soules:
and he asks nothing of us but this, that we believe in him, and so he good to our Souls:
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If Faith be in the worke, Love will break out, yea break out into teares of joy, to an exrasie, Psal. 31.21. Psal. 116.1. I love the Lord, because hee hath heard my voyce, and may supplications;
If Faith be in the work, Love will break out, yea break out into tears of joy, to an exrasie, Psalm 31.21. Psalm 116.1. I love the Lord, Because he hath herd my voice, and may supplications;
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because hee hath inclined his eare unto mee; therefore I will call upon him so long as I live, Gal. 2.20. The result of all is this:Because he hath inclined his ear unto me; Therefore I will call upon him so long as I live, Gal. 2.20. The result of all is this:
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Wee must suffer and indure afflictions, as out of love, so with joy. The Argument. we must suffer and endure afflictions, as out of love, so with joy. The Argument.
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That which makes for our eternall blessednesse, is to be indured with joy: But Afflictions makes for out eternall blessednesse; erge, not that we are to rejoyce in our afflictions,
That which makes for our Eternal blessedness, is to be endured with joy: But Afflictions makes for out Eternal blessedness; erge, not that we Are to rejoice in our afflictions,
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but in the act, exercise of our patience, or rather Christs working them in us; and so in the assurarce of Gods love and favour:
but in the act, exercise of our patience, or rather Christ working them in us; and so in the assurarce of God's love and favour:
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as the penitent not in his sinnes, but in his teares for sinne; Acts 5.41. And they departed from the presence of the counsell, rejaycing that they wene counted worthy to suffer shame for his Name; And 2 Cor. 12.10. Therefore I take pleasure in infirm•ies, in reproaches, in necessities, in persecutions, in distresses for Christs sake.
as the penitent not in his Sins, but in his tears for sin; Acts 5.41. And they departed from the presence of the counsel, rejaycing that they wene counted worthy to suffer shame for his Name; And 2 Cor. 12.10. Therefore I take pleasure in infirm•ies, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake.
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But be you therefore cheerefull in afflictions, they are but for a few dayes, and then comes glory: Every Bird can sing in a cleare Heaven, onely the Nightingale sings in a storme;
But be you Therefore cheerful in afflictions, they Are but for a few days, and then comes glory: Every Bird can sing in a clear Heaven, only the Nightingale sings in a storm;
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Rom. 5.2, 3. By whom wee have accesse by faith, into this grace wherein wee stand, Rom. 5.2, 3. By whom we have access by faith, into this grace wherein we stand,
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and rejoyce in the glory of God:
and rejoice in the glory of God:
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and not onely so, but wee glory in tribulation, knowing that tribulation worketh patience, &c. If your hearts grow heavie, recover your selves with David, Psal. 42.5.and not only so, but we glory in tribulation, knowing that tribulation works patience, etc. If your hearts grow heavy, recover your selves with David, Psalm 42.5.
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Why art thou so sad, O my soule, and why so disquieted within me? Trust in God, Why art thou so sad, Oh my soul, and why so disquieted within me? Trust in God,
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for I shall yet prayse him, who is the health of my countenance, and my God. Soli Deo gloria.for I shall yet praise him, who is the health of my countenance, and my God. Soli God gloria.
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THE MYSTERIE OF GODLINESSE. I TIMOTHIE 3.16. And without controversie, great is the Mysterie of Godlinesse;
THE MYSTERY OF GODLINESS. I TIMOTHY 3.16. And without controversy, great is the Mystery of Godliness;
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God was manifest in the Flesh, justified in the Spirit, seene of Angels, preached unto the Gentiles, beleeved on in the World, received up into Glory. God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory.
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WHat the Evangelists speake of Christ by way of Historie, the Apostle here discovers as a great Mysterie: Without all controversie great is the Mysterie of Godlinesse, &c. Where, behold (as in a Scale of Gradation) first, a Mysterie; secondly, a great Mysterie; thirdly, a great Mysterie of Godlinesse; fourthly, a great Mysterie of Godlinesse without all controversie.
WHat the Evangelists speak of christ by Way of History, the Apostle Here discovers as a great Mystery: Without all controversy great is the Mystery of Godliness, etc. Where, behold (as in a Scale of Gradation) First, a Mystery; secondly, a great Mystery; Thirdly, a great Mystery of Godliness; fourthly, a great Mystery of Godliness without all controversy.
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Next, the Veyle being as it were rent, wee see what that great Mysterie is, God made manifest in the flesh.
Next, the Veil being as it were rend, we see what that great Mystery is, God made manifest in the Flesh.
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So then, the Apostle here shewes you, first, that there is a Mysterie; secondly declares what that Mysterie is.
So then, the Apostle Here shows you, First, that there is a Mystery; secondly declares what that Mystery is.
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First, a Mysterie: This word in its owne language speaks some sacred and secret thing, full furnished with matter of knowledge, but not clearely understood;
First, a Mystery: This word in its own language speaks Some sacred and secret thing, full furnished with matter of knowledge, but not clearly understood;
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either because there is something betweene us and it, or because it selfe is too hard for us:
either Because there is something between us and it, or Because it self is too hard for us:
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and Mysteries there are many. 1 Cor. 13. If (faith the Apostle) I knew all Mysteries: thereby giving us to understand, that there are Mysteries of severall sorts, some greater, some lesser:
and Mysteres there Are many. 1 Cor. 13. If (faith the Apostle) I knew all Mysteres: thereby giving us to understand, that there Are Mysteres of several sorts, Some greater, Some lesser:
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whatsoever others are, this is great. Secondly, a great Mysterie: NONLATINALPHABET. This, saith the Apostle, speaking of Marriage, Eph. 5.32. is a great Mysterie, because it shadoweth forth unto us the Union that is betwixt Christ and his Church: But,
whatsoever Others Are, this is great. Secondly, a great Mystery:. This, Says the Apostle, speaking of Marriage, Ephesians 5.32. is a great Mystery, Because it shadoweth forth unto us the union that is betwixt christ and his Church: But,
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Thirdly, 'tis not onely great, but godly; a Mysterie of Godlinesse: Godlinesse is the scope of it;
Thirdly, it's not only great, but godly; a Mystery of Godliness: Godliness is the scope of it;
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it teaches not onely to beleeve what God promiserh, but to obey what God commandeth:
it Teaches not only to believe what God promiserh, but to obey what God commands:
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and godlinesse (faith the Apostle) is great gaine; it hath the promise of this life, and the life to come:
and godliness (faith the Apostle) is great gain; it hath the promise of this life, and the life to come:
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its therefore a Trade (saith one) of a good returne, which way soever you looke. Nay more;
its Therefore a Trade (Says one) of a good return, which Way soever you look. Nay more;
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Fourthly, the Mysterie here is not onely great, a Mysterie of Godlinesse, but all this without controversie. There are many great Mysteries in the world,
Fourthly, the Mystery Here is not only great, a Mystery of Godliness, but all this without controversy. There Are many great Mysteres in the world,
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but not great without controversie; nay, not without great Controversies. The world you see is full of desperate Disputes about Truth, whilest Truth her selfe lyes neglected in the middle;
but not great without controversy; nay, not without great Controversies. The world you see is full of desperate Disputes about Truth, whilst Truth her self lies neglected in the middle;
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like Moses his body, when the Devill and the Archangel strove about it; dead, and buried, no man can tell where:
like Moses his body, when the devil and the Archangel strove about it; dead, and buried, no man can tell where:
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Religion (as one complaines of old) is even lost in Questions about Religion:
Religion (as one complains of old) is even lost in Questions about Religion:
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wee pull so violently in our unprofitable Disputes, that at length breaking the Rope, wee sall more asunder,
we pull so violently in our unprofitable Disputes, that At length breaking the Rope, we shall more asunder,
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yea, the one side, if not both, must at last fall to the ground. But what is the Mysterie here? so great, so godly, and both without controversie.
yea, the one side, if not both, must At last fallen to the ground. But what is the Mystery Here? so great, so godly, and both without controversy.
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God made manifest in the flesh. God made manifest in the Flesh.
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So that here is, first Height, God; secondly, Depth, in the flesh; thirdly, Breath, manifest; that is, God not onely made man, but shewing himselfe a man. First, Height, God, Job 6.26.
So that Here is, First Height, God; secondly, Depth, in the Flesh; Thirdly, Breath, manifest; that is, God not only made man, but showing himself a man. First, Height, God, Job 6.26.
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Secondly, Depth, God in the flesh, that is, the Godhead not absolutely considered, but as personally restrained to the Sonne;
Secondly, Depth, God in the Flesh, that is, the Godhead not absolutely considered, but as personally restrained to the Son;
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and to him not simply neither, as he is God, but as a Person subsisting in the Godhead.
and to him not simply neither, as he is God, but as a Person subsisting in the Godhead.
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The Word was made flesh, saith S. John, that is, the second Person;The Word was made Flesh, Says S. John, that is, the second Person;
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NONLATINALPHABET, The Word of God: who, as wee begat words out of our thoughts, beget his Sonne out of himselfe,
, The Word of God: who, as we begat words out of our thoughts, beget his Son out of himself,
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as it were by thinking within himselfe an eternall Generation.
as it were by thinking within himself an Eternal Generation.
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Not the Father, nor the holy-Ghost is made man, for then there should have beene two Sonnes,
Not the Father, nor the Holy Ghost is made man, for then there should have been two Sons,
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but the middle person betweene both:
but the middle person between both:
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as to preserve the integritie of the blessed Trinitie, so the better to undertake the office of Mediation betweene God and man.
as to preserve the integrity of the blessed Trinity, so the better to undertake the office of Mediation between God and man.
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But yet, though Father and holy-Ghost had no communion with the incarnation of the Sonne, NONLATINALPHABET, Damascen, otherwise then by assent, and approbation:
But yet, though Father and Holy Ghost had no communion with the incarnation of the Son,, Damascene, otherwise then by assent, and approbation:
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yet for as much as the Sonne is of the same substance with the Father, coeternall, coessentiall with him, God blessed for ever, Amen:
yet for as much as the Son is of the same substance with the Father, coeternal, coessential with him, God blessed for ever, Amen:
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for as much as the Word and Deitie are both one subject, should wee exclude the nature of God from incarnation, wee should make the Sonne of God not to be very God.
for as much as the Word and Deity Are both one Subject, should we exclude the nature of God from incarnation, we should make the Son of God not to be very God.
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Undoubtedly therefore, the Nature of God, in the Person of the Sonne, is incarnate: and therefore, though incarnation may not be granted to any Person, but one;
Undoubtedly Therefore, the Nature of God, in the Person of the Son, is incarnate: and Therefore, though incarnation may not be granted to any Person, but one;
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yet may it not be denyed to the Nature, which is common to all.
yet may it not be denied to the Nature, which is Common to all.
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Now this second Person assumed not the person of one man; for then had that onely beene saved, which was assumed:
Now this second Person assumed not the person of one man; for then had that only been saved, which was assumed:
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but Wisdome, to the end shee might save many, built her House of that nature which is common to all:
but Wisdom, to the end she might save many, built her House of that nature which is Common to all:
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nor did he assume a person alreadie made, for then should he have two persons, the one assuming, the other assumed:
nor did he assume a person already made, for then should he have two Persons, the one assuming, the other assumed:
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he tooke mans nature to his Person, that is, not onely the body;
he took men nature to his Person, that is, not only the body;
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but the soule of man, that so the whole man, body and soule, might be saved.
but the soul of man, that so the Whole man, body and soul, might be saved.
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Yea, he tooke not onely the substance, but the properties and qualities of our nature.
Yea, he took not only the substance, but the properties and qualities of our nature.
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Wee may say of him, as S. James of Elias, he was NONLATINALPHABET, a man of like passions with us;
we may say of him, as S. James of Elias, he was, a man of like passion with us;
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in all things like us, saving in sinne. But how without sinne?in all things like us, Saving in sin. But how without sin?
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Hee came not from Adam, as wee doe, and therefore had not the corruption of Adam, as wee have:
He Come not from Adam, as we do, and Therefore had not the corruption of Adam, as we have:
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hee tooke the substance of our nature, but not by the way of ordinarie generation. Hee came of man, but not by man:
he took the substance of our nature, but not by the Way of ordinary generation. He Come of man, but not by man:
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hee was the immediate fruit of the wombe, but not of the loynes, and so is sree from the touch and taint of our corruption;
he was the immediate fruit of the womb, but not of the loins, and so is sree from the touch and taint of our corruption;
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hee is the holy thing. Moreover, hee was conceived by the holy-Ghost: As Mary was the passive and materiall principle of this precious flesh, so was the holy-Ghost the active and efficient;
he is the holy thing. Moreover, he was conceived by the Holy Ghost: As Marry was the passive and material principle of this precious Flesh, so was the Holy Ghost the active and efficient;
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both stopping the course of originall sinne in the Virgin, and sanctifying the materials, from the first moment of her Conception.
both stopping the course of original sin in the Virgae, and sanctifying the materials, from the First moment of her Conception.
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But is not Christ then the Sonne of his owne Spirit? No:
But is not christ then the Son of his own Spirit? No:
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Fathers indeed beget their Children out of their owne substance, but the holy-Ghost onely framed flesh for him, from whom he himselfe proceeded:
Father's indeed beget their Children out of their own substance, but the Holy Ghost only framed Flesh for him, from whom he himself proceeded:
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They both made the handmaid of the Lord, whom from thence, all generations shall call blessed. It followeth, thirdly, Bredth.
They both made the handmaid of the Lord, whom from thence, all generations shall call blessed. It follows, Thirdly, Breadth.
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Thirdly, not onely is God made flesh, but made manifest in the flesh; hee pitcht his Tabernacle among us:
Thirdly, not only is God made Flesh, but made manifest in the Flesh; he pitched his Tabernacle among us:
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The Word (saith S. John ) was made flesh, and dwelt amongst us. The Word (Says S. John) was made Flesh, and dwelled among us.
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He came (faith the Apostle) on the forme of a servant, he went about doing good.
He Come (faith the Apostle) on the Form of a servant, he went about doing good.
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Wee have seene him with our eyes, wee have heard him with our eares, felt him with our hands, say his Witnesses.we have seen him with our eyes, we have herd him with our ears, felt him with our hands, say his Witnesses.
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And why all this? Why made flesh? And why made maifest in the flesh? first, That God might be satisfied in the same nature wherein he was offended:
And why all this? Why made Flesh? And why made maifest in the Flesh? First, That God might be satisfied in the same nature wherein he was offended:
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secondly, That Satan might be destroyed in the same nature wherein he destroyed man, Heb. 2.14. See here what God can doe in a piece of Clay.
secondly, That Satan might be destroyed in the same nature wherein he destroyed man, Hebrew 2.14. See Here what God can do in a piece of Clay.
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To worke curiously in Gold, or Silver, much commends the Workman: but to doe the same in mouldring Earth, commend: him more; so is it here:
To work curiously in Gold, or Silver, much commends the Workman: but to do the same in mouldering Earth, commend: him more; so is it Here:
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'Tis a Si•le borrowed from the Councell of Ephesus. Thus also would God restore us to our lost glory:
It's a Si•le borrowed from the Council of Ephesus. Thus also would God restore us to our lost glory:
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All have sinned (faith the Apostle) and come short of the glory of God. All have sinned (faith the Apostle) and come short of the glory of God.
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For the restoring of this •age, wee must back to God againe:
For the restoring of this •age, we must back to God again:
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But alas, there is no comming neere him, for he is a cousuming fire; and who can dwell with everlasting burnings? Besides, He (faith the Apostle) •wells in laght inaccassible. Could wee come neere him, wee cannot see him, for he is invisible.
But alas, there is no coming near him, for he is a cousuming fire; and who can dwell with everlasting burnings? Beside, He (faith the Apostle) •wells in laght inaccassible. Could we come near him, we cannot see him, for he is invisible.
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Behold, the S•nne of God is made the Sonne of Man, that wee by this might be made the Sonnes of God, 2 Cor. 3.18. Gal•. 4.4, 5.
Behold, the S•nne of God is made the Son of Man, that we by this might be made the Sons of God, 2 Cor. 3.18. Gal•. 4.4, 5.
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Thus also would God advance the nature of man, disgraced by sinne, and made odicus unto him:
Thus also would God advance the nature of man, disgraced by sin, and made odious unto him:
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because wee could not come to him, he comes to us, in our flesh is made man; just as if a King should lovingly and gracionsly returne to that Citie, from whence not long fince he) turned away in great and just displeasure.
Because we could not come to him, he comes to us, in our Flesh is made man; just as if a King should lovingly and graciously return to that city, from whence not long fince he) turned away in great and just displeasure.
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He (faith the Apostle) tooke not the seed of Angelr; He (faith the Apostle) took not the seed of Angelr;
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may mo•, he in no wise tooke the s• of Angels, but the seed of 〈 ◊ 〉: may mo•, he in no wise took the s• of Angels, but the seed of 〈 ◊ 〉:
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Quantite fecit, ex his me pro te fact us est, agnosce, Bern. Thus also would God make our nature terrible to the Devill;Quantity fecit, ex his me Pro te fact us est, Agnosce, Bern. Thus also would God make our nature terrible to the devil;
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who overcome by Christ, in our fles•, d•es not be so bold with man: as a fish that sees or feeles the hooke, takes heed of it, so &c.
who overcome by christ, in our fles•, d•es not be so bold with man: as a Fish that sees or feels the hook, Takes heed of it, so etc.
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And in all this, would God have us give him the glory of his infinite Wisdome, who found out that way of Life the Angels could never thinke of, for ever must admire:
And in all this, would God have us give him the glory of his infinite Wisdom, who found out that Way of Life the Angels could never think of, for ever must admire:
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as also of his Justice, and Mercie, who rather then he would have finne to goe unpunished,
as also of his justice, and Mercy, who rather then he would have fin to go unpunished,
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or minunpardoned, would have his owne Sonne to come in the flesh, and so to die for 〈 ◊ 〉.
or minunpardoned, would have his own Son to come in the Flesh, and so to die for 〈 ◊ 〉.
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And because the God head in Christ is made flesh, therefore is Christ both God and 〈 ◊ 〉 in one Persoh.
And Because the God head in christ is made Flesh, Therefore is christ both God and 〈 ◊ 〉 in one Persoh.
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There are in him two distinct nat•s;
There Are in him two distinct nat•s;
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and these so distinct, that they remaine both uncompounded and unconfounded, and make both but one Person.
and these so distinct, that they remain both uncompounded and unconfounded, and make both but one Person.
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Now whereas wee say, the S•e of God made the world, the Soune of man by his death saved the world, & 〈 ◊ 〉 comra• the reason of these •offe and cironlar speeches, is the hypostaicall union of both natures in one Person howbeit, wee must not ascribe that to the 〈 … 〉 •ine challengeth;
Now whereas we say, the S•e of God made the world, the Soune of man by his death saved the world, & 〈 ◊ 〉 comra• the reason of these •offe and cironlar Speeches, is the hypostaicall Union of both nature's in one Person howbeit, we must not ascribe that to the 〈 … 〉 •ine Challengeth;
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or that to the Divine, which the humane hath right unto.
or that to the Divine, which the humane hath right unto.
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Understand therefore, not the one or the other nature, but the Person in whom both natures are:
Understand Therefore, not the one or the other nature, but the Person in whom both nature's Are:
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In him, that is, in the Person, Coloss. 2.9. •hvelleth the fulnesse of the God-head, NONLATINALPHABET. The reason of this Union:In him, that is, in the Person, Coloss. 2.9. •hvelleth the fullness of the Godhead,. The reason of this union:
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He that must redeeme us, must die for us; for without bloud, no redemption: and therefore he must be man. He that must Redeem us, must die for us; for without blood, no redemption: and Therefore he must be man.
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He must not onely die, but overcome death, and apply the merits of his death unto us;
He must not only die, but overcome death, and apply the merits of his death unto us;
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and therefore he must be God. And God is Christ, Emannel, God with us; God and Man in one Person:
and Therefore he must be God. And God is christ, Emannel, God with us; God and Man in one Person:
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Man, to die for us; God, to va•quish death: Man, to be bound; God, to loose the sourowes of death: Man, to die for us; God, to va•quish death: Man, to be bound; God, to lose the sourowes of death:
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Man, to speak from his Father to us; God, to speak to his Father for us: Man, to speak from his Father to us; God, to speak to his Father for us:
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if altogether like Man, longe esset a Deo; if altogether like God, longe esset ab hominibus: therefore both. August.
if altogether like Man, long esset a God; if altogether like God, long esset ab hominibus: Therefore both. August.
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He came to redeame us from Sinne, Death, and the Devill: as God he would not, as Man he could not;
He Come to redeame us from Sin, Death, and the devil: as God he would not, as Man he could not;
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therefore, as God and Man he doth it. Thus Mercie and Truth are met together, Righteonsnesse and Peace hath kissed each other.
Therefore, as God and Man he does it. Thus Mercy and Truth Are met together, Righteousness and Peace hath kissed each other.
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You have here Jacobs Ladder, the top whereof reacheth up to Abrahams Bosoms, whilest the foot thereof is here below, at Jacobs Loynes, that wee may ascend up into the New Jerusalem.
You have Here Jacobs Ladder, the top whereof reaches up to Abrahams Bosoms, whilst the foot thereof is Here below, At Jacobs Loins, that we may ascend up into the New Jerusalem.
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It being with the Sabines and the Romans (as wee reade in the Roma• Historie) as with the Tribe of Benjamsn, where every one catcht a Wife of the daughters of Shiloh: and as they were joyning battaile, the Women being daughters to the one side,
It being with the Sabines and the Romans (as we read in the Roma• History) as with the Tribe of Benjamsn, where every one catched a Wife of the daughters of Shiloh: and as they were joining battle, the Women being daughters to the one side,
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and Wives to the other, interposed themselves, and by their peculiar interest on either side, tooke up the Quarrell. (Whatsoever the Cause of the unhappie Quarrels among us may be, sure I am, wee have greater and dearer Arguments 10 make us Friends,
and Wives to the other, interposed themselves, and by their peculiar Interest on either side, took up the Quarrel. (Whatsoever the Cause of the unhappy Quarrels among us may be, sure I am, we have greater and Dearer Arguments 10 make us Friends,
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if wee could thinke of them.) But to my purpose.
if we could think of them.) But to my purpose.
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God and Man are enemies; the reconciler of both, must have an interest in both: behold Jesus Christ, God and Man. John 20.19. G• to my Brethren, and say•nte them; God and Man Are enemies; the reconciler of both, must have an Interest in both: behold jesus christ, God and Man. John 20.19. G• to my Brothers, and say•nte them;
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I ascend to my Father, and year Father; to my God, and 〈 ◊ 〉 God. I ascend to my Father, and year Father; to my God, and 〈 ◊ 〉 God.
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When Christ shall enter our appearance in his Name, and shall say to his Father, Heb. 2.13. Behold I, and the Children which thou hast given me;
When christ shall enter our appearance in his Name, and shall say to his Father, Hebrew 2.13. Behold I, and the Children which thou hast given me;
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This shall make God and Man friends againe. And me thinkes, the consideration of this, should make us all friends.
This shall make God and Man Friends again. And me thinks, the consideration of this, should make us all Friends.
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How this that you have heard, first, is a Mysterie; considering the premisses, you will easily grant it.
How this that you have herd, First, is a Mystery; considering the premises, you will Easily grant it.
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The whole Gospel is a Mysterie, Coloss. 2.2.
The Whole Gospel is a Mystery, Coloss. 2.2.
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it is the Mysterie of God, and of Christ. Magnum Sacramentum, say the Rhemists, following the vulgar,
it is the Mystery of God, and of christ. Magnum Sacramentum, say the Rhemists, following the Vulgar,
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as by the Conventicle of Trent they must: but the word in it own Language speakes a Sacred Secret, Th• NONLATINALPHABET, 1 Gor. 1.7.
as by the Conventicle of Trent they must: but the word in it own Language speaks a Sacred Secret, Th•, 1 Gor. 1.7.
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Though the Gospel be every where preacht, yet is it not by every one understood, 'tis still a Mysterie. The naturall man (faith the Apostle) perceiveth not the things of God, none but they to whom its given, understand this, none but the Sparituall• To you (faith Christ) is given to know the Mysteries of the Kingdoms;
Though the Gospel be every where preached, yet is it not by every one understood, it's still a Mystery. The natural man (faith the Apostle) perceives not the things of God, none but they to whom its given, understand this, none but the Sparituall• To you (faith christ) is given to know the Mysteres of the Kingdoms;
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note, Mysteria 〈 … 〉 regis: and then, they that know, know but in part, but darkly;
note, Mysteries 〈 … 〉 regis: and then, they that know, know but in part, but darkly;
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the rest know nothing. 2 Cor. 4.3, 4. The Gospel is hid to those that are lost.
the rest know nothing. 2 Cor. 4.3, 4. The Gospel is hid to those that Are lost.
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Now, whatsoever in the Gospel is most mysterions, the inoarnation of the Some of God is more yet.
Now, whatsoever in the Gospel is most mysterions, the inoarnation of the some of God is more yet.
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Secondly, 'Tis a great Mysterle, both in the making, and in the ma•festing of it.
Secondly, It's a great Mysterle, both in the making, and in the ma•festing of it.
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First, in the making; That God should be made Man: Had he come in the shape of an Angel, or in the beautie and glory of any other Creature, above or under the Sunne;
First, in the making; That God should be made Man: Had he come in the shape of an Angel, or in the beauty and glory of any other Creature, above or under the Sun;
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or had he come in the beautie and power of our nature;
or had he come in the beauty and power of our nature;
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or as on Mount Tabor, betweene Moses and Elias, when his face was as the Sunne,
or as on Mount Tabor, between Moses and Elias, when his face was as the Sun,
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and his garments as the Lightning; this had beene abasement enough:and his garments as the Lightning; this had been abasement enough:
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but to come in the flesh of man which is but dust and ashes, oh this is that de basement beyond expression!
but to come in the Flesh of man which is but dust and Ashes, o this is that the basement beyond expression!
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Every precious thing is abased, by mingling with a worse; and still the worse the thing is, wherewith mingled, the more the debasement.
Every precious thing is abased, by mingling with a Worse; and still the Worse the thing is, wherewith mingled, the more the debasement.
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If then Gold be abased, by being mingled with Silver; much more, when mingled with rust or Iron, or with the drosse of Lead:
If then Gold be abased, by being mingled with Silver; much more, when mingled with rust or Iron, or with the dross of Led:
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This debasement of Christ, oh it is infinitely more, then if the So•ne of the grea•st 〈 ◊ 〉 in the World should (if it were possible he might) be turned into the basest Creature on the face of the earth.
This debasement of christ, o it is infinitely more, then if the So•ne of the grea•st 〈 ◊ 〉 in the World should (if it were possible he might) be turned into the Basest Creature on the face of the earth.
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See Proverbs 30.4. Who bath ascended up into Heaven;
See Proverbs 30.4. Who bath ascended up into Heaven;
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or desconded? Who bath gathered the Winds in his fists? Who bath bound the Waters in a Garment? Who bath established all the ends of the Earth? What is his 〈 ◊ 〉,
or desconded? Who bath gathered the Winds in his fists? Who bath bound the Waters in a Garment? Who bath established all the ends of the Earth? What is his 〈 ◊ 〉,
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and what is his So•es Name, of thou canst tell? You may reade the first Letter of his Name, in Isay 9.6. Wonderfull. and what is his So•es Name, of thou Canst tell? You may read the First letter of his Name, in Saiah 9.6. Wonderful.
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And wonderfull he was, and did •derously, when he appeared unto Manaa•, Judgers 13.18, 19. B• all the Wonders that ever were; Creation and all from thence;
And wonderful he was, and did •derously, when he appeared unto Manaa•, Judgers 13.18, 19. B• all the Wonders that ever were; Creation and all from thence;
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and that which shall be last of all, but not least of all, the Resur•ection from the dead, must give place to 〈 ◊ 〉.
and that which shall be last of all, but not least of all, the Resur•ection from the dead, must give place to 〈 ◊ 〉.
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You have here the highest pitch of Gods Wisdo•e, Goodnesse, Power, Glory, and Mercie;
You have Here the highest pitch of God's Wisdo•e, goodness, Power, Glory, and Mercy;
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if any thing may be said to be highest, in that which is infi•te, and exempt from all measure and dimension. Dan. 2.11.
if any thing may be said to be highest, in that which is infi•te, and exempt from all measure and dimension. Dan. 2.11.
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'Tis a 〈 ◊ 〉 thing a say• Chaldeans to the Question propounded them by the King of Babel, and none can shew the like, It's a 〈 ◊ 〉 thing a say• Chaldeans to the Question propounded them by the King of Babel, and none can show the like,
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except the gods, whose dwelling is not in flesh. But here the raritie lyes in the contrary;except the God's, whose Dwelling is not in Flesh. But Here the rarity lies in the contrary;
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He who is over all, God blessed for ever, is come in our flesh, &c. 2 Chron. 6.18. But will Gad in very deed dwell with 〈 … 〉 earth? Behold, Heaven and the Heaven of Heavens cannot containe him;
He who is over all, God blessed for ever, is come in our Flesh, etc. 2 Chronicles 6.18. But will Gad in very deed dwell with 〈 … 〉 earth? Behold, Heaven and the Heaven of Heavens cannot contain him;
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how much lesse this house that I b• built? Words of wonder. But see here a greater matter:how much less this house that I b• built? Words of wonder. But see Here a greater matter:
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the Sonne of God is made the sonne of man; clo•thed with our flesh, and 〈 … 〉.
the Son of God is made the son of man; clo•thed with our Flesh, and 〈 … 〉.
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Deus •asci•ur, the great, Jeh• is become a 〈 … 〉 sagens where, Eternitie hath put on our mo•; He that is incorporeall, is cloathed with our flesh; the Ancient of dayes is become an infant.Deus •asci•ur, the great, Jeh• is become a 〈 … 〉 sagens where, Eternity hath put on our mo•; He that is incorporeal, is clothed with our Flesh; the Ancient of days is become an infant.
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Made of a Woman, borne of a 〈 … 〉, that it was given for a signe unto bel•, long before the accomplishment;
Made of a Woman, born of a 〈 … 〉, that it was given for a Signen unto bel•, long before the accomplishment;
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a figue of Gods, owne ch•ing, one Ray of the Wonders, in the depth, breath, on the beight above. Isa. 7.14. Bohold, a Virgin shall 〈 ◊ 〉 a Sonne, and shall 〈 ◊ 〉 his name Emanuel.
a figure of God's, own ch•ing, one Ray of the Wonders, in the depth, breath, on the beight above. Isaiah 7.14. Behold, a Virgae shall 〈 ◊ 〉 a Son, and shall 〈 ◊ 〉 his name Emmanuel.
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That the Sonne of God, should be made the some of 〈 ◊ 〉, made of a woman, yea, that woman which he himselfe made:
That the Son of God, should be made the Some of 〈 ◊ 〉, made of a woman, yea, that woman which he himself made:
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That her Wombe then, and the Heavens now, should containe him, whom the Heaven of Heavent cannot contain•:
That her Womb then, and the Heavens now, should contain him, whom the Heaven of Heaven cannot contain•:
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That he should be both God and Man in one Person, and both distinctly;
That he should be both God and Man in one Person, and both distinctly;
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and so have a Father in Heaven, without a Mother; and on Earth a Mother, without a Father: That his Father should be greater then hee,
and so have a Father in Heaven, without a Mother; and on Earth a Mother, without a Father: That his Father should be greater then he,
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and yet hee equall to his Father: That •ee should be before Abraham, and yet be borne well-nigh two thousand yeares after him:
and yet he equal to his Father: That •ee should be before Abraham, and yet be born well-nigh two thousand Years After him:
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That hee should be Davids sonne, and yet Davids Lord: That hee should have neither beginning nor end of dayes, &c. Let Egypt cease to talke of her Mole-hils of Brick, Ephesus of her Temple, Babylo• of her Walls, Rhodes of her Colos•e;
That he should be Davids son, and yet Davids Lord: That he should have neither beginning nor end of days, etc. Let Egypt cease to talk of her Molehills of Brick, Ephesus of her Temple, Babylo• of her Walls, Rhodes of her Colos•e;
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here is a Wonder, infinitely beyond all; God is made flesh: Nay more;
Here is a Wonder, infinitely beyond all; God is made Flesh: Nay more;
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Secondly, made manifest in the flesh, NONLATINALPHABET What may be know•e of God, (saith the Apostle, Rom. 1.20.) is manifest in the Creatures:
Secondly, made manifest in the Flesh, What may be know•e of God, (Says the Apostle, Rom. 1.20.) is manifest in the Creatures:
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but here you have, God made manifest in the flesh of Man. God himselfe is hid from our eyes, Isa. 45.15. Truly, O Lord, thou art hid from our eyes.
but Here you have, God made manifest in the Flesh of Man. God himself is hid from our eyes, Isaiah 45.15. Truly, Oh Lord, thou art hid from our eyes.
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So that God himselfe is a Mysterie; and that which makes the Myster• the greater, God is h•d with Light: Hee dwells (saith the Apostle) In Light maccessible, 1 Tim. 6.16.
So that God himself is a Mystery; and that which makes the Myster• the greater, God is h•d with Light: He dwells (Says the Apostle) In Light maccessible, 1 Tim. 6.16.
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But what have wee to doe with an hidden God;
But what have we to do with an hidden God;
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a God that cannot, will not be see•? Make us gods (say the people unto Aaron) may goe before us, Ex•. 32.
a God that cannot, will not be see•? Make us God's (say the people unto Aaron) may go before us, Ex•. 32.
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Behold here, God not onely made, but made manifest in the flesh. And behold here a lower degree of abasement:
Behold Here, God not only made, but made manifest in the Flesh. And behold Here a lower degree of abasement:
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Men, especially if great, howsoever abased, cannot endure to have their basenesse knowne; Oh, tell it not in G•h.
Men, especially if great, howsoever abased, cannot endure to have their baseness known; O, tell it not in G•h.
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Even Nao•, in her distresse, is ashamed of her Name:
Even Nao•, in her distress, is ashamed of her Name:
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Call m• no more beautifull, but bitter, far the Alo•ghtie hath dealt bitterly with me, Ruth 1.20. Call m• no more beautiful, but bitter, Far the Alo•ghtie hath dealt bitterly with me, Ruth 1.20.
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But Christ is not onely made flesh; but made manifest in the flesh: yea, so sarre from being ashamed of it;
But christ is not only made Flesh; but made manifest in the Flesh: yea, so sarre from being ashamed of it;
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that a little before his death, hee gives a Charge, to have it preached all over the world.
that a little before his death, he gives a Charge, to have it preached all over the world.
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And if the incarnation of Christ be a Mysterie, so great a Mysterie; them must wee learne, silently to 〈 … 〉:
And if the incarnation of christ be a Mystery, so great a Mystery; them must we Learn, silently to 〈 … 〉:
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its no shame, to be ignorant of the things wee cannot know; nay, ' •is Docta ignorantia, C•lv. Wee are sick of our Mothers Disease: wee would •aine know;
its no shame, to be ignorant of the things we cannot know; nay, ' •is Docta ignorantia, C•lv. we Are sick of our Mother's Disease: we would •aine know;
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the Tree of Knowledge is goodly to behold, and because we thinke it to be matter of great wit, to finde out secrets;
the Tree of Knowledge is goodly to behold, and Because we think it to be matter of great wit, to find out secrets;
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we venture too sarre, and to our o•ne•urt;
we venture too sarre, and to our o•ne•urt;
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Ex•d. 20. God is faine to set - •imits unto his people, that they presse not too neere the Mount. Secret things belong to God;Ex•d. 20. God is feign to Set - •imits unto his people, that they press not too near the Mount. Secret things belong to God;
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we must heere fall downe in the worship of admiration, ever praising him in a mysterious ignorance.
we must Here fallen down in the worship of admiration, ever praising him in a mysterious ignorance.
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More especially in this great mystery of Christs Incarnation Who (saith Esay that Evangelicall Prophet) can declare his generation? Credere 〈 ◊ 〉 jussu•, discutere non per•aissum, Ambrof.
More especially in this great mystery of Christ Incarnation Who (Says Isaiah that Evangelical Prophet) can declare his generation? Believe 〈 ◊ 〉 jussu•, discutere non per•aissum, Ambrof.
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The Virgin Mary was over-shadowed by the Holy Ghost; so that God himselfe hath as it were veiled the truth;
The Virgae Marry was overshadowed by the Holy Ghost; so that God himself hath as it were veiled the truth;
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and therefore we may not, must not too earnestly pry into it.
and Therefore we may not, must not too earnestly pry into it.
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And yet wee must look into it, 'tis the mysterie of Christ, and therefore must be learned of every Christian,
And yet we must look into it, it's the mystery of christ, and Therefore must be learned of every Christian,
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so farre as it is revealed, Ioh. 17.3. In the Arke of the Covenant, the Cherubins had their faces towards the Mercy-seat, (the type of our Saviour) to point out unto us, that this is the mysterie the very Angols desire to stoop and looke into, 1 Pet 1.12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the shings which are now reported unto you by them that have preached the G•spel unto you, with the Holy Ghost sent downe from Heaven, which things the Angels desire to looks into:
so Far as it is revealed, John 17.3. In the Ark of the Covenant, the Cherubim had their faces towards the Mercy-seat, (the type of our Saviour) to point out unto us, that this is the mystery the very Angols desire to stoop and look into, 1 Pet 1.12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the shings which Are now reported unto you by them that have preached the G•spel unto you, with the Holy Ghost sent down from Heaven, which things the Angels desire to looks into:
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Wee must therefore make our initiation into the Schoole of Christ, by praying to him, hearing from him receiving his Sacraments.
we must Therefore make our initiation into the School of christ, by praying to him, hearing from him receiving his Sacraments.
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Oh •hon (saith David) that hearest prayers, to thea shall all flesh come: O •hon (Says David) that Hearst Prayers, to thena shall all Flesh come:
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as properly may we say, O thou that art manifested in the flesh, to thee shall all flesh come;
as properly may we say, Oh thou that art manifested in the Flesh, to thee shall all Flesh come;
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Heb. 10.19, 20. Having there fore brethren holdnesse to enter into the holiest, by the blood of I•sus by a now and living way, which •e bath consecrated for us, through the voile that is to say, his Flesh; Hebrew 10.19, 20. Having there before brothers holdnesse to enter into the Holiest, by the blood of I•sus by a now and living Way, which •e bath consecrated for us, through the voile that is to say, his Flesh;
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and having an High-Priest over the House of God, let us draw neere with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience,
and having an High-Priest over the House of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water, &c. Lastly, if the incarnation of Christ be so great a myster•, then it calls for revererce, in all the parts and pleces of our service;and our bodies washed with pure water, etc. Lastly, if the incarnation of christ be so great a myster•, then it calls for revererce, in all the parts and pleces of our service;
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how precise were the Heathen, and to this day are, in their preparations unto devotions? The Orator could say, Caste jubet lex adire sacra;
how precise were the Heathen, and to this day Are, in their preparations unto devotions? The Orator could say, Cast jubet lex Adire sacra;
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how much more ought we? &c. Whosoever calleth on the Name of the Lord, let him d•part from iniqulty, 2 Tim. 2.19.
how much more ought we? etc. Whosoever calls on the Name of the Lord, let him d•part from iniqulty, 2 Tim. 2.19.
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Thirdly, this myster• here, is not onely great, but godly; a mysterie of Godlinesse.
Thirdly, this myster• Here, is not only great, but godly; a mystery of Godliness.
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The Devill had his mysteries, for to whom but him did the Heathen of old their sacrifices, their greater and lesser Elnsinea, to Bacchus, to Ceres, and the rest? 1 Cor. 10.20. But I say, that the things which the Gentiles sacrifice, they sacrifice to Devils, and not to God.
The devil had his Mysteres, for to whom but him did the Heathen of old their Sacrifices, their greater and lesser Elnsinea, to Bacchus, to Ceres, and the rest? 1 Cor. 10.20. But I say, that the things which the Gentiles sacrifice, they sacrifice to Devils, and not to God.
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Antichrist hath his my•teries also, the very word mysterium is written in his fore-head, there is not the least Ceremony among their many,
Antichrist hath his my•teries also, the very word mysterium is written in his forehead, there is not the least Ceremony among their many,
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but is very mysticall; their Durand hath given the world a book of them, and he calls it his Rationale.
but is very mystical; their Durand hath given the world a book of them, and he calls it his Rationale.
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We also among our selves have our mysteries too and never so much as now, &c. too much of the Serpent, too little or nothing of the Dove• Religion is made a stalking horse unto policie, &c.
We also among our selves have our Mysteres too and never so much as now, etc. too much of the Serpent, too little or nothing of the Dove• Religion is made a stalking horse unto policy, etc.
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But the mysterie here, is a mysterie of godlinesse; the Gospel speaketh and preacheth piety, reveales Gods wonderful love unto us.
But the mystery Here, is a mystery of godliness; the Gospel speaks and Preacheth piety, reveals God's wondered love unto us.
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Velatio deitat is revelatio charitutis, Iob. 3.16. God so loved the world, that •e gave his onely begotten sonne; Velatio deitat is revelatio charitutis, Job 3.16. God so loved the world, that •e gave his only begotten son;
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that whosoever beleeveth in him, should not perish, but have everlasting life. This calls us to an holy and godly life:that whosoever Believeth in him, should not perish, but have everlasting life. This calls us to an holy and godly life:
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as Christ manifested himselfe in our flesh, so must we manifest Christ in our loves and conversations:
as christ manifested himself in our Flesh, so must we manifest christ in our loves and conversations:
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O• use not this deare name Iesus, (not make wanton of his precious blood) but in your prayer• and intercessions.
O• use not this deer name Iesus, (not make wanton of his precious blood) but in your prayer• and intercessions.
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A mysterie not onely signifies as a Ceremony, but operates and workes as a Ceremony doth not.
A mystery not only signifies as a Ceremony, but operates and works as a Ceremony does not.
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The myster• of iniquitie began to worke in the Apostles dayes; no• a mysterie workes, as other Agents doe;
The myster• of iniquity began to work in the Apostles days; no• a mystery works, as other Agents do;
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it makes them in whom it workes, like it sel•e;
it makes them in whom it works, like it sel•e;
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wherefore as ours is the mysterie of godlinesse, so must •ee but selves be godly; Christ must appeare in us;
Wherefore as ours is the mystery of godliness, so must •ee but selves be godly; christ must appear in us;
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our light must shine; &c. Tit. 2.11, 12, 13. For the grace of God that bring•th salvation, hath appeared to all men, teaching us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously,
our Light must shine; etc. Tit. 2.11, 12, 13. For the grace of God that bring•th salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
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and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Iesus Christ; and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Iesus christ;
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Nay more yet, as our myster•e of godlinesse is great, so must wee increase in godlinesse every day more and more;
Nay more yet, as our myster•e of godliness is great, so must we increase in godliness every day more and more;
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we are mysticall enough, aboundant, yea, and manifest too in the wayes of flesh and blood;
we Are mystical enough, abundant, yea, and manifest too in the ways of Flesh and blood;
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O let us be as skilfull, as full, and as open in the wayes of life and peace; Gal. 6.16.
Oh let us be as skilful, as full, and as open in the ways of life and peace; Gal. 6.16.
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And as many as walke according to this rule, peace be on them, and mercy, and upon the Israel of God. And as many as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God.
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Fourthly, and lastly, the mysterie of godlinesse here is not onely great, but great without controver•ie; all that beleeve it, doe in admiration acknowledge it.
Fourthly, and lastly, the mystery of godliness Here is not only great, but great without controver•ie; all that believe it, do in admiration acknowledge it.
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But did not Simon Magus oppose it? Were there not some, who both thought and taught, that Christ was not God;
But did not Simon Magus oppose it? Were there not Some, who both Thought and taught, that christ was not God;
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some, that he was not man? Were not the Pharisees, Sadduces, Herod, people, Elders, all against Christ? Were not his Apostles,
Some, that he was not man? Were not the Pharisees, Sadducees, Herod, people, Elders, all against christ? Were not his Apostles,
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when he was gone, evill intereated for his sake? Was not Peter drunke, and Panl a mad man with them? Was the Gospel of Christ any more with Leo, then with them, a fable? Are there not some among us,
when he was gone, evil intereated for his sake? Was not Peter drunk, and Paul a mad man with them? Was the Gospel of christ any more with Leo, then with them, a fable? are there not Some among us,
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as with whom the profession of Christ is reproachfull? Un Christana, say the Italians, when they mean a foole, or a blockhend;
as with whom the profession of christ is reproachful? Un Christana, say the Italians, when they mean a fool, or a blockhend;
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Even so it is with as, if not worse, saith Salvian: of what esteeme is Christ among Christians,
Even so it is with as, if not Worse, Says Salvian: of what esteem is christ among Christians,
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when the very name is a•counted base among many? But, saith the Apostle, We know in whom we have beleeved;
when the very name is a•counted base among many? But, Says the Apostle, We know in whom we have believed;
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and what is foolishnesse to the world, is the wisdome of God to the perfect: the proposition therefore is most true, Great is the my•teni• of godlinesse, without all controversie:
and what is foolishness to the world, is the Wisdom of God to the perfect: the proposition Therefore is most true, Great is the my•teni• of godliness, without all controversy:
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Let us therefore make no controversie about it we have already too many in the world, at the best unprofitable;
Let us Therefore make no controversy about it we have already too many in the world, At the best unprofitable;
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I would they were gone out of the world, and their authors more wise, or gone with them.
I would they were gone out of the world, and their Authors more wise, or gone with them.
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Let us humbly and heartily submit to the Gospel of Jesus Christ;
Let us humbly and heartily submit to the Gospel of jesus christ;
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and then when he which came once in great humility to redeeme us, shall come againe, he will take as with him,
and then when he which Come once in great humility to Redeem us, shall come again, he will take as with him,
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and we shall see him as he is, 1 Ioh. 2.28.
and we shall see him as he is, 1 John 2.28.
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And now little children abide in him, that when be shall appeare, we may have considence, And now little children abide in him, that when be shall appear, we may have confidence,
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and not be ashdmed before 〈 ◊ 〉 at his comming. Soli Deo gloria.and not be ashdmed before 〈 ◊ 〉 At his coming. Soli God gloria.
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THE REWARD OF IMITATION. MATTHEVV 19.28.
THE REWARD OF IMITATION. MATTHEVV 19.28.
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And Jesus said unto them, verily I say unto you, that yee which have followed me in the regeneration, And jesus said unto them, verily I say unto you, that ye which have followed me in the regeneration,
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when the Sonne of man shall sit in the Throne of his glory, yee also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. when the Son of man shall fit in the Throne of his glory, ye also shall fit upon twelve Thrones, judging the twelve Tribes of Israel.
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THe words are a promise made by our Lord and Saviour to the Apostles, but extended to the Gentiles, and so to the whole family of God; for as they exclude Judas (though present when Christ spake) by reason of his apostasie;
THe words Are a promise made by our Lord and Saviour to the Apostles, but extended to the Gentiles, and so to the Whole family of God; for as they exclude Judas (though present when christ spoke) by reason of his apostasy;
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so they include us, though many Generations after, through many Generations, being beleevers.
so they include us, though many Generations After, through many Generations, being believers.
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The scope is to infringe those argnments of discouragement in the wayes of God, which Satan and our owne corruption may and doe too often presse us with;
The scope is to infringe those argnments of discouragement in the ways of God, which Satan and our own corruption may and do too often press us with;
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What profit is there in serving God? To strengthen us against this objection;What profit is there in serving God? To strengthen us against this objection;
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Ye (saith Christ) who have followed me, &c. answerable whereunto is that of his;You (Says christ) who have followed me, etc. answerable whereunto is that of his;
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if any man serve me, him will my Father honour. Observe in the words. First, a president of Christian Imitation, Yee that have followed mee. if any man serve me, him will my Father honour. Observe in the words. First, a president of Christian Imitation, Ye that have followed me.
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Secondly, a reward of that Imitation, Yee shall sit on twelve Thrones, and judge the twelve Tribes of Israel.
Secondly, a reward of that Imitation, Ye shall fit on twelve Thrones, and judge the twelve Tribes of Israel.
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Thirdly, the determinate terme, or time of this glory, NONLATINALPHABET, NONLATINALPHABET, in the renovation, and instauration of the whole world,
Thirdly, the determinate term, or time of this glory,,, in the renovation, and instauration of the Whole world,
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when Christ in his Throne of glory shall declare himselfe to bee the Sonne of God. First, the president of Imitation. Yee that have followed me;
when christ in his Throne of glory shall declare himself to be the Son of God. First, the president of Imitation. Ye that have followed me;
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Obser. Christ is the example, wee are all to follow; hee cryes unto us as unto Matthew, Come and follow mee. Observation christ is the Exampl, we Are all to follow; he cries unto us as unto Matthew, Come and follow me.
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But who is able to finde the way of a Serpent on a stone, the way of a Ship on the Sea,
But who is able to find the Way of a Serpent on a stone, the Way of a Ship on the Sea,
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or of an Eagle in the ayre? these (saith Salomon ) are indiscernable;
or of an Eagl in the air? these (Says Solomon) Are indiscernible;
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and are not the wayes of Christ much more unsearchable? His name is wonderfull, hee rides upon a Cherub, and makes darknesse his pavilion;
and Are not the ways of christ much more unsearchable? His name is wonderful, he rides upon a Cherub, and makes darkness his pavilion;
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If discernable, yet (saith the Apostle) hee inhabits Eternitie, and dwells in Light inaccessible.
If discernible, yet (Says the Apostle) he inhabits Eternity, and dwells in Light inaccessible.
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The workes of Christ are of two sorts; first, incommunicable; secondly, communicable. Incommunicable, As the work of his merit and mediation, these cannot be imitated;
The works of christ Are of two sorts; First, incommunicable; secondly, communicable. Incommunicable, As the work of his merit and mediation, these cannot be imitated;
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for, saith the Apostle, There is but one Mediator betweene God and man, the man Christ Jesus, no other name given, whereby we may be saved:
for, Says the Apostle, There is but one Mediator between God and man, the man christ jesus, no other name given, whereby we may be saved:
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They have not to doe with the Censer to offer incense, who have not to doe with the Altar to offer Sacrifice.
They have not to do with the Censer to offer incense, who have not to do with the Altar to offer Sacrifice.
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Incommunicable also is the worke of Government and influence into his Church, his dispensing the Spirit to the quickning of the Word, his subduing his enemies, his gathering together his people;Incommunicable also is the work of Government and influence into his Church, his dispensing the Spirit to the quickening of the Word, his subduing his enemies, his gathering together his people;
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these are all personall Honours appertaining unto Christ, as our Head and Saviour. Communicable: The actions of Christ;
these Are all personal Honours appertaining unto christ, as our Head and Saviour. Communicable: The actions of christ;
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whereof by his Grace others have been, and may be made partakers; and these are either extraordinary, or ordinary:
whereof by his Grace Others have been, and may be made partakers; and these Are either extraordinary, or ordinary:
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Extraordinary, for ministry and service, not for sanctity, or salvation;Extraordinary, for Ministry and service, not for sanctity, or salvation;
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such were the miraculous workes of the Apostles, by way of priviledge, and temporary Dispensation to them granted.
such were the miraculous works of the Apostles, by Way of privilege, and temporary Dispensation to them granted.
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Ordinary, and universall, belonging to all his Members, as praying, fasting, doing good, &c.Ordinary, and universal, belonging to all his Members, as praying, fasting, doing good, etc.
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Wee are then to follow Christ, not in all things he did, but in those things onely which he himselfe did, and hath commanded;
we Are then to follow christ, not in all things he did, but in those things only which he himself did, and hath commanded;
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he in the ordinary way of his obedience, must be the type and patterne of ours. Pirst, Active.
he in the ordinary Way of his Obedience, must be the type and pattern of ours. First, Active.
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Did Christ readily do what his Father commanded him? so must wee;
Did christ readily do what his Father commanded him? so must we;
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when they sought unto him to make him King, he resused that honour, and we•t unto a Mountaine:
when they sought unto him to make him King, he refused that honour, and we•t unto a Mountain:
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So ought we even to dye unto the honours and pleasures of this world:
So ought we even to die unto the honours and pleasures of this world:
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How can you beleeve (saith Christ) if yee seeke honour one of another? Was Christ meek,How can you believe (Says christ) if ye seek honour one of Another? Was christ meek,
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and gentle, and courteous? so ought we to be, and that because Christ was so.
and gentle, and courteous? so ought we to be, and that Because christ was so.
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Learne of me (saith he, Math. 11.29.) for I am humble and meek: And Jo•. 13.15. having washt his Disciples feet;Learn of me (Says he, Math. 11.29.) for I am humble and meek: And Jo•. 13.15. having washed his Disciples feet;
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I (saith he) have given you an example: I (Says he) have given you an Exampl:
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not that we are to wash one the others feet, (for this was a custome onely of that age and place) but that wee are to be of like affections one to the other; all humble:
not that we Are to wash one the Others feet, (for this was a custom only of that age and place) but that we Are to be of like affections one to the other; all humble:
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Let the same minde be in you that was in Christ, Philip. 2.5. Secondly, Passive. Christ suffered, so must we;Let the same mind be in you that was in christ, Philip. 2.5. Secondly, Passive. christ suffered, so must we;
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Hee suffered (saith the Apostle Peter ) leaving us an example. If any man (saith Christ) will be my Disciple, let him deny himselfe, He suffered (Says the Apostle Peter) leaving us an Exampl. If any man (Says christ) will be my Disciple, let him deny himself,
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and take up his Crosse daily, and follow me: So that in suffering, we are of Christs own Order, Children of the Crosse;and take up his Cross daily, and follow me: So that in suffering, we Are of Christ own Order, Children of the Cross;
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and if wee suffer with him, wee shall be glorified with him, Rom. 8.17. Heb. 12.1, 2. Christ not onely suffered, but in suffering, submitted unto his Fathers will;and if we suffer with him, we shall be glorified with him, Rom. 8.17. Hebrew 12.1, 2. christ not only suffered, but in suffering, submitted unto his Father's will;
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Not my will, but thine bee done; So was •ee as a Lambe before the shearer, d•mbe. Not my will, but thine bee done; So was •ee as a Lamb before the shearer, d•mbe.
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Thus ought wee to doe in all our sufferings:
Thus ought we to do in all our sufferings:
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Si filius quante magis servuns, Bern. So shall wee possesse our selves in an holy silence.Si filius quante magis servuns, Bern. So shall we possess our selves in an holy silence.
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Lastly, Christ being to bid the world sarewell, prayes for his enemies, Father forgive them, they know not what they doe:
Lastly, christ being to bid the world sarewell, prays for his enemies, Father forgive them, they know not what they do:
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Thus ought we, not onely to forgive, but also to intreat God, that hee also would forgive them that hate, or hurt us.
Thus ought we, not only to forgive, but also to entreat God, that he also would forgive them that hate, or hurt us.
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We must follow Christ through the whole walke of his morall obedience; his whole life was a living, and shining, and exemplary Precept;
We must follow christ through the Whole walk of his moral Obedience; his Whole life was a living, and shining, and exemplary Precept;
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a visible Commentary on the Law of God, Et NONLATINALPHABET Nyssen. Christianitie is nothing else then an imitation of our Maker.
a visible Commentary on the Law of God, Et Nyssen. Christianity is nothing Else then an imitation of our Maker.
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Wee must bee holy a• hee is holy, not in respect of equality, but quality;
we must be holy a• he is holy, not in respect of equality, but quality;
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Tam non tantum, we must bee as truly and sincerely holy, following him as Peter, Elonginque, a farre off, or as a little Childe his Father;Tam non Tantum, we must be as truly and sincerely holy, following him as Peter, Elonginque, a Far off, or as a little Child his Father;
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Non passibus equis, so fast as wee can;Non passibus equis, so fast as we can;
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saying, as the Church in one of her Songs of Love, Draw us, and wee will runne after thee. The Reasons.
saying, as the Church in one of her Songs of Love, Draw us, and we will run After thee. The Reasons.
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First, this is one of the ends why Christ came into the World;
First, this is one of the ends why christ Come into the World;
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for first, hee came to Redeeme us, and then to sanctifie us. This is hee (saith Saint John) that came by water and blood;
for First, he Come to redeem us, and then to sanctify us. This is he (Says Faint John) that Come by water and blood;
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by blood, to take away the guilt; by water, to take away the filth of sinne.
by blood, to take away the guilt; by water, to take away the filth of sin.
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Secondly, without this Imitation of Christ, no sanctification;
Secondly, without this Imitation of christ, no sanctification;
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for we are sanctified when wee are renewed unto God, re-indued with the Image of God, whereunto we were at first created.
for we Are sanctified when we Are renewed unto God, re-indued with the Image of God, whereunto we were At First created.
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Now in an Image there are these two things: First, the similitude of one thing to another.
Now in an Image there Are these two things: First, the similitude of one thing to Another.
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Secondly, a deduction, derivation, or impression thereof on some other;
Secondly, a deduction, derivation, or impression thereof on Some other;
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from which againe wee take a third, a fourth, &c. in want of which we alwayes run to the Originall, the prototype.
from which again we take a third, a fourth, etc. in want of which we always run to the Original, the prototype.
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Now as for the Image of God; its holineffe, Colos. 3.10. And have put on the new man, which is renewed in knowledge, after the Image of him that created him.
Now as for the Image of God; its holineffe, Colos 3.10. And have put on the new man, which is renewed in knowledge, After the Image of him that created him.
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This in our first Creation did gloriously shine in our faces; in Adam wee lost it;
This in our First Creation did gloriously shine in our faces; in Adam we lost it;
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and therefore wee must all to God againe for it. But this cannot be, wee cannot come so neere him, as to looke into him,
and Therefore we must all to God again for it. But this cannot be, we cannot come so near him, as to look into him,
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for he is a consuming fire, hee dwells in light inaccessible, 1 Tim. 6.16.
for he is a consuming fire, he dwells in Light inaccessible, 1 Tim. 6.16.
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Who onely hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seene, nor can see. Who only hath immortality, Dwelling in the Light, which no man can approach unto, whom no man hath seen, nor can see.
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You see, if wee could come neere him, yet wee cannot see him, for he is invisible:
You see, if we could come near him, yet we cannot see him, for he is invisible:
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No man 〈 ◊ 〉 see him and live; All have sinned, and come short of the Glory of God, Rom 3.23.No man 〈 ◊ 〉 see him and live; All have sinned, and come short of the Glory of God, Rom 3.23.
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So that wee may as easily see that which is invisible, and attaine that which is unapproachable,
So that we may as Easily see that which is invisible, and attain that which is unapproachable,
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as of our selves to become holy againe, unlesse the Lord shall please, through some veile, to exhibit his Image unto us;
as of our selves to become holy again, unless the Lord shall please, through Some veil, to exhibit his Image unto us;
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or through some Glasse, shall make the same to shine upon us: wee shall live and dye without it, strangers from the life of God.
or through Some Glass, shall make the same to shine upon us: we shall live and die without it, Strangers from the life of God.
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Behold, the Sonne of God is made the Sonne of man, God made manifest in the flesh, 1 Tim. 3.16.
Behold, the Son of God is made the Son of man, God made manifest in the Flesh, 1 Tim. 3.16.
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So that through his humane Nature, as through a veile, wee have accesse to the holiest of all:
So that through his humane Nature, as through a veil, we have access to the Holiest of all:
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Hee is the Image of the invisible God, Colos. 1.15. and by him are wee made the Sonnes of God, Joh. 1.12. Partakers of the Divine Nature, 1 Pet. 4. and 2 Cor. 3.18.He is the Image of the invisible God, Colos 1.15. and by him Are we made the Sons of God, John 1.12. Partakers of the Divine Nature, 1 Pet. 4. and 2 Cor. 3.18.
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Wee all with open face, beholding as in a glasse the glory of the Lord, are changed into the same Image from glory to glory, we all with open face, beholding as in a glass the glory of the Lord, Are changed into the same Image from glory to glory,
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even as by the Spirit of the Lord: So that as Christ is the Image of his Father, Heb. 1.3. so are we the Image of God; but with this difference, Christ us imago equalitatis, Christianus imitationis; even as by the Spirit of the Lord: So that as christ is the Image of his Father, Hebrew 1.3. so Are we the Image of God; but with this difference, christ us imago equalitatis, Christian imitationis;
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As the Image of an Emperour (saith Augustine ) is, aliter in nummo, aliter in filio;
As the Image of an Emperor (Says Augustine) is, aliter in nummo, aliter in filio;
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so the Image of God is, aliter in Christo, aliter in Christiano.
so the Image of God is, aliter in Christ, aliter in Christian.
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The renewed are the Image of God, Non quantum ad naturalia (as the Schooles teach) though therein us yet be some remaines of our lost glory; but as renewed by Christ.
The renewed Are the Image of God, Non quantum ad Naturalia (as the Schools teach) though therein us yet be Some remains of our lost glory; but as renewed by christ.
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Thirdly, the quality of the mysticall body, where of Christ is the head and Saviour, requires this imitation;
Thirdly, the quality of the mystical body, where of christ is the head and Saviour, requires this imitation;
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hee is our head, Heb. 2.10, 11. For it became him for whom are all things,
he is our head, Hebrew 2.10, 11. For it became him for whom Are all things,
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and by whom are all things, in bringing many sonnes unto glory, to make the Captaine of their salvation perfect through sufferings; and by whom Are all things, in bringing many Sons unto glory, to make the Captain of their salvation perfect through sufferings;
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For both hee that sanctifieth, and they who are sanctified, are all one; for which cause hee is not ashamed to call them Brethren, and Heb. 4.15, &c.
For both he that Sanctifieth, and they who Are sanctified, Are all one; for which cause he is not ashamed to call them Brothers, and Hebrew 4.15, etc.
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Fourthly, Christ is the summe of all Scriptures, and therefore necessarily the rule of all holinesse:
Fourthly, christ is the sum of all Scriptures, and Therefore necessarily the Rule of all holiness:
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as the Apostles did, so must wee, preach nothing but Jesus Christ.
as the Apostles did, so must we, preach nothing but jesus christ.
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How too blame are those, who are so farre from following Christ, that they follow man, any man, the worst, the most,
How too blame Are those, who Are so Far from following christ, that they follow man, any man, the worst, the most,
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and thinke it their safest way.
and think it their Safest Way.
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But if great men, if men in Authoritie doe so, and so, then all is out of doubt.
But if great men, if men in authority do so, and so, then all is out of doubt.
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Their Religion is to them as their Coyne; all goes for Currant, that is stamped with Authoritie, and allowance of the State.
Their Religion is to them as their Coin; all Goes for Currant, that is stamped with authority, and allowance of the State.
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Nay, what phantasticall Spirit so idle and ridioulous, that hath not many Disciples? What jugling Impostor so despicable,
Nay, what fantastical Spirit so idle and ridioulous, that hath not many Disciples? What juggling Impostor so despicable,
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and infamous, that hath not many followers? What rebellious Sonne of Belial, or Atheisticall Ruffler so execrable and odious, that hath not many observers? What Ignatian Viper,
and infamous, that hath not many followers? What rebellious Son of Belial, or Atheistical Ruffler so execrable and odious, that hath not many observers? What Ignatian Viper,
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or devillish Jesuite, Monochus Damonnicus, so prodigiously wicked, so trayterously audacious, that hath not many favourers and attendants? Habet & Diogenes suos parasitas, the Cynick is not without his approvers, and admirers;
or devilish Jesuit, Monochus Damonnicus, so prodigiously wicked, so traitorously audacious, that hath not many favourers and attendants? Habet & Diogenes suos parasitas, the Cynic is not without his approvers, and admirers;
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whilest Christ, the Sonne of the living God, sits alone, like a Pellican in the Wildernesse, or a Sparrow on the house top.
whilst christ, the Son of the living God, sits alone, like a Pelican in the Wilderness, or a Sparrow on the house top.
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But the men are good, &c. Yet are they but men: and all men are Lyars; may both deceive, and be deceived.
But the men Are good, etc. Yet Are they but men: and all men Are Liars; may both deceive, and be deceived.
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Peter was a good man, yet once dissembled: so was Barnabas, yet snatcht away by example, into the like dissimulation.Peter was a good man, yet once dissembled: so was Barnabas, yet snatched away by Exampl, into the like dissimulation.
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You see in the Scripture, the failings of the Saints to hang on record;
You see in the Scripture, the failings of the Saints to hang on record;
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not that God either delights to see them, or others to gaze on them, for he hath cast them all behind his back,
not that God either delights to see them, or Others to gaze on them, for he hath cast them all behind his back,
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and blotted them out of the Booke of his Remembrance;
and blotted them out of the Book of his Remembrance;
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but that the Apostles admonition might ever be thought on, Let him that standeth take heed lest he fall:
but that the Apostles admonition might ever be Thought on, Let him that Stands take heed lest he fallen:
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Cavenda tempestates flenda naufragia, Aug. And that wee might not thinke it safe to follow good men, no, not the best men in all things,Cavenda tempestates flenda naufragia, Aug. And that we might not think it safe to follow good men, no, not the best men in all things,
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nor would good men have us so to doe; Follow me (saith Paul ) as I follow Christ, 1 Cor. 12.1. Some there are so farre from following Christ, that they goe before him:
nor would good men have us so to do; Follow me (Says Paul) as I follow christ, 1 Cor. 12.1. some there Are so Far from following christ, that they go before him:
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These are they that despise Government, and speake evill of things they understand not. Others worse yet, are so farre from following Christ, that they runne from him;
These Are they that despise Government, and speak evil of things they understand not. Others Worse yet, Are so Far from following christ, that they run from him;
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called after, they will not returne:
called After, they will not return:
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having nothing to plead for themselves, they make their Will their Master, and so have as many Lords over them, as Affections in them:
having nothing to plead for themselves, they make their Will their Master, and so have as many lords over them, as Affections in them:
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all under the Curse of Cha•, a slave to their slaves; one to his Pleasure, another to his Profit, a third to his Vanitie, &c.
all under the Curse of Cha•, a slave to their slaves; one to his Pleasure, Another to his Profit, a third to his Vanity, etc.
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If God move by his Spirit, that is resisted; if hee allure by his Mercies, they are abused;
If God move by his Spirit, that is resisted; if he allure by his mercies, they Are abused;
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if threatned by Judgements, they are neglected;
if threatened by Judgments, they Are neglected;
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if called by Ministers, they are reviled, &c. Oh, when men thus pull away their shoulders from Christs Yoake, when they turne their back on God, set up mounds against the Gospel, Non-plus Gods mercies;
if called by Ministers, they Are reviled, etc. O, when men thus pull away their shoulders from Christ Yoke, when they turn their back on God, Set up mounds against the Gospel, Nonplus God's Mercies;
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this is an heavie signe, that God hath left them unto themselves, a very plague of plagues: See Psal. 81.11, 12, &c. What remaines,
this is an heavy Signen, that God hath left them unto themselves, a very plague of plagues: See Psalm 81.11, 12, etc. What remains,
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but that wee send them to the Judge with this Scrowle on their fore-heads, Domine noluerunt incantari?
but that we send them to the Judge with this Scroll on their foreheads, Domine noluerunt incantari?
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Some there are who follow Christ, but not constantly:
some there Are who follow christ, but not constantly:
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Sequnntur sed non assequuntu•, Bern. With Orpha, they goe a little way, and then returne into their owne Countrey.Sequnntur sed non assequuntu•, Bern. With Orpha, they go a little Way, and then return into their own Country.
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Set wee the example of Christ before us, in all the things wee doe:
Set we the Exampl of christ before us, in all the things we do:
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If the thing be unlawfull, and yet wee finde our Lusts swaying us that way, aske wee this question;
If the thing be unlawful, and yet we find our Lustiest swaying us that Way, ask we this question;
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Would Christ have done this, or doth hee allow it? &c. If the thing being both lawfull and expedient,
Would christ have done this, or does he allow it? etc. If the thing being both lawful and expedient,
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yet if not sutable to our person, wee must here respect Christs allowance; in all other things, wee must reflect on his example. 1 John 2.6. He that saith he is in Christ, ought to walke as he hath walked.
yet if not suitable to our person, we must Here respect Christ allowance; in all other things, we must reflect on his Exampl. 1 John 2.6. He that Says he is in christ, ought to walk as he hath walked.
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First, Religiously: Beginning all things with God, sanctifying every Creature and every Ordinance with prayer;
First, Religiously: Beginning all things with God, sanctifying every Creature and every Ordinance with prayer;
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and this longer or shorter, as the occasions are more or lesse serious, doing all things by the warrant of the Word;
and this longer or shorter, as the occasions Are more or less serious, doing all things by the warrant of the Word;
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contemning our owne will, that wee may doe our Fathers:
contemning our own will, that we may do our Father's:
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chusing rather to lose life then our obedience, as if there were but one will betweene God and us;
choosing rather to loose life then our Obedience, as if there were but one will between God and us;
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doing all things for God, and reserring all unto his glory. Secondly, Christ walked holily, so must wee, for without holinesse no•e shall see the Lord:
doing all things for God, and reserring all unto his glory. Secondly, christ walked holily, so must we, for without holiness no•e shall see the Lord:
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if wee live like monsters, Christ will never owne us for his members. Thirdly, Christ walked fruitfully in his Calling, Acts 10. Hee went about doing good:
if we live like monsters, christ will never own us for his members. Thirdly, christ walked fruitfully in his Calling, Acts 10. He went about doing good:
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hee watched and apprehended all occasions of being helpfull unto others, to their soules, to their bodies.
he watched and apprehended all occasions of being helpful unto Others, to their Souls, to their bodies.
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Thus should wee spend our dayes, and not as the most doe, who bring the day to an end without the performance of any thing, the remembrance whereof may comfort them at night;
Thus should we spend our days, and not as the most do, who bring the day to an end without the performance of any thing, the remembrance whereof may Comfort them At night;
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nay, doing things hurtfull both to themselves and others, and thus continually. Thus account:
nay, doing things hurtful both to themselves and Others, and thus continually. Thus account:
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So much time spent in idle Games, so much in unprofitable Companie, which might have beene spent in hearing, reading, praying, meduation, exercise of humiliation for my soules health,
So much time spent in idle Games, so much in unprofitable Company, which might have been spent in hearing, reading, praying, meduation, exercise of humiliation for my Souls health,
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or in workes of mercie, for the benefit of my afflicted Brother; did ever my Lord and Saviour thus walke, thus converse?
or in works of mercy, for the benefit of my afflicted Brother; did ever my Lord and Saviour thus walk, thus converse?
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Fourthly, Christ walked justly towards man; never deceived any by thought, word, or deed: There was no guile found in his mouth. Never covetousnesse entred his heart;
Fourthly, christ walked justly towards man; never deceived any by Thought, word, or deed: There was no guile found in his Mouth. Never covetousness entered his heart;
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hee gave every man his due: An admirable patterne of Civill Righteousnesse. This must wee follow, wee must walke as hee walked, &c.
he gave every man his due: an admirable pattern of Civil Righteousness. This must we follow, we must walk as he walked, etc.
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Fifthly, Christ walked in the Light; and this, a three-fold Light: first, in the puritie of his Nature;
Fifthly, christ walked in the Light; and this, a threefold Light: First, in the purity of his Nature;
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there was no darkenesse in him at all; NONLATINALPHABET, none at all: in his minde, no darkenesse of ignorance;
there was no darkness in him At all;, none At all: in his mind, no darkness of ignorance;
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in his will and affections, no darkenesse of disorder:
in his will and affections, no darkness of disorder:
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secondly, in the light and puritie of holy conversation; hee never committed any workes of darkenesse: thirdly, in communion and fellowship with his Father, who dwells in Light inaccessible. Thus must wee walke.
secondly, in the Light and purity of holy Conversation; he never committed any works of darkness: Thirdly, in communion and fellowship with his Father, who dwells in Light inaccessible. Thus must we walk.
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First, full of the Rayes of spirituall understanding; the Word of God not onely dwelling in our heads, but in our hearts; and in both, NONLATINALPHABET, richly.
First, full of the Rays of spiritual understanding; the Word of God not only Dwelling in our Heads, but in our hearts; and in both,, richly.
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Secondly, acting that Spirituall life, in our lives and conversation walking as Children of the Light, and of the Day: Qui male agit odit lucem.
Secondly, acting that Spiritual life, in our lives and Conversation walking as Children of the Light, and of the Day: Qui male agit odit lucem.
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Thirdly, Embracing communion with our God, and rejoycing therein, as also in the place and meanes of his presence.
Thirdly, Embracing communion with our God, and rejoicing therein, as also in the place and means of his presence.
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Though worldly men are then onely merry, when the thoughts of God are banished their hearts,
Though worldly men Are then only merry, when the thoughts of God Are banished their hearts,
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yet are the Saints of God no longer well, then in his presence. 1 John 1.7.
yet Are the Saints of God no longer well, then in his presence. 1 John 1.7.
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If wee walke in the Light, as he is in the Light, wee have fellowship one with another, If we walk in the Light, as he is in the Light, we have fellowship one with Another,
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and the blond of Jesus Christ his Sonne cleanseth us from all sinne. Ye that have followed Christ: and the blond of jesus christ his Son Cleanseth us from all sin. You that have followed christ:
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you that have framed your lives according to his example; you, who together with him, are of the same minde;
you that have framed your lives according to his Exampl; you, who together with him, Are of the same mind;
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those are they that follow the Lambt, whither soever he goes. Thus you have the Saints; and in them their motion: but what of these?those Are they that follow the Lambt, whither soever he Goes. Thus you have the Saints; and in them their motion: but what of these?
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You (saith Christ) shall sit on twelve Thrones, and judge the twelve Tribes of Israel. Here is their Quies. The degrees here are many;You (Says christ) shall fit on twelve Thrones, and judge the twelve Tribes of Israel. Here is their Quies. The Degrees Here Are many;
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wee shall arise with them, in our discourse, according to their order. First, They shall sit. Wee are here full of labour, subject to many changes, alterations, and discontentments.
we shall arise with them, in our discourse, according to their order. First, They shall fit. we Are Here full of labour, Subject to many changes, alterations, and discontentments.
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Man (saith Iob ) shooteth forth like a Flower, and is cut downe, he vanisheth away as a Shadow, Man (Says Job) shoots forth like a Flower, and is Cut down, he Vanishes away as a Shadow,
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and never continueth in one stay: But a day is comming, wherein wee shall rest from all our labours.and never Continueth in one stay: But a day is coming, wherein we shall rest from all our labours.
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Revel. 14. Blessed are they that die in the Lord, they rest from their labours: Revel. 14. Blessed Are they that die in the Lord, they rest from their labours:
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wherein wee shall hunger no more, neither thirst any more, neither shall the Sunne light on us, or any heat, Revel. 7.16. Wherein God shall wipe away all teares from our eyes, Revel. 21.4. You see in nature, all things labour to attaine their last perfection:
wherein we shall hunger no more, neither thirst any more, neither shall the Sun Light on us, or any heat, Revel. 7.16. Wherein God shall wipe away all tears from our eyes, Revel. 21.4. You see in nature, all things labour to attain their last perfection:
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so our bodyes here, subject to mutabilitie, to Diseases, the Stone, the Gout, Feavers, by which Death entring within our Walls, surprizeth the Castle of our hearts;
so our bodies Here, Subject to mUTABILITY, to Diseases, the Stone, the Gout, Fevers, by which Death entering within our Walls, surpriseth the Castle of our hearts;
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and thus are wee still in motion, to our last Exit, alwayes tending to perfection:
and thus Are we still in motion, to our last Exit, always tending to perfection:
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whither when wee come, and arrive up above Sunne, Moone, and Starres, wee shall sit downe with Abraham, Isaac, and Iacob, in the Kingdome of Heaven.
whither when we come, and arrive up above Sun, Moon, and Stars, we shall fit down with Abraham, Isaac, and Iacob, in the Kingdom of Heaven.
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The Needle touched by the Load-stone, never gives over his trembling motion, till it stand against the North Pole, till it come to its Point:
The Needle touched by the Loadstone, never gives over his trembling motion, till it stand against the North Pole, till it come to its Point:
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so wee, having once touched Christ, the true Load-stone of our Soules, by faith, neither are,
so we, having once touched christ, the true Loadstone of our Souls, by faith, neither Are,
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nor can be at rest, till wee rest not onely in him, but with him; Then shall our bodyes be immutable;
nor can be At rest, till we rest not only in him, but with him; Then shall our bodies be immutable;
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then shall wee sit downe and rest for ever.
then shall we fit down and rest for ever.
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Be of good comfort, your labours in Egypt, your travailes in the Wildernesse shall not last for ever;
Be of good Comfort, your labours in Egypt, your travails in the Wilderness shall not last for ever;
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a day of rest is comming.
a day of rest is coming.
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In the meane time, let us take the advice and counsell the Apostle Peter gives, Acts 1.19. Repent, and turne unto the Lord, that your sinnes may be done away, when the time of refreshing shall come from the presence of the Lord.
In the mean time, let us take the Advice and counsel the Apostle Peter gives, Acts 1.19. repent, and turn unto the Lord, that your Sins may be done away, when the time of refreshing shall come from the presence of the Lord.
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Thus the followers of Christ shall one day sit, and rest them. It followeth; Secondly, They shall sit on Thrones.
Thus the followers of christ shall one day fit, and rest them. It follows; Secondly, They shall fit on Thrones.
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What these Thrones are, is no lesse unprofitable, then curious to enquire:
What these Thrones Are, is no less unprofitable, then curious to inquire:
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its like they shall be of the Aire, because (saith the Apostle) wee shall meet the Lord in the Aire;
its like they shall be of the Air, Because (Says the Apostle) we shall meet the Lord in the Air;
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and if conforme to that of our Saviour, it must be so: for he shall ride in the Aire, and make the Clouds his Chariot, Revel. 14.14.
and if conform to that of our Saviour, it must be so: for he shall ride in the Air, and make the Clouds his Chariot, Revel. 14.14.
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I looked, and behold a white Cloud, and upon the Cloud one sate like unto the Sonne of man, &c.I looked, and behold a white Cloud, and upon the Cloud one sat like unto the Son of man, etc.
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But whatsoever these Thrones are, they promise two things, sweetest Rest, and greatest State.
But whatsoever these Thrones Are, they promise two things, Sweetest Rest, and greatest State.
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Sweetest Rest, and tranquilitie, full acquiescence, not onely to their bodies (as you have heard) but to their soules.Sweetest Rest, and tranquillity, full acquiescence, not only to their bodies (as you have herd) but to their Souls.
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Their bodies shall be free from the paine of travaile, and the mutabilitie of corruption: their soules shall be free from the waves of trouble, and the conflicts of passion:
Their bodies shall be free from the pain of travail, and the mUTABILITY of corruption: their Souls shall be free from the waves of trouble, and the conflicts of passion:
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no feare, no griefe, no wrath, no desire, nor carnall affection, shall any way disturbe the quietnesse of their sweet Repose; they shall be,
no Fear, no grief, no wrath, no desire, nor carnal affection, shall any Way disturb the quietness of their sweet Repose; they shall be,
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as satisfied with the fulnesse of the Lord, so also secured by the omnipotencie of his greatnesse.
as satisfied with the fullness of the Lord, so also secured by the omnipotency of his greatness.
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And as they shall enjoy sweetest Ease, so shall they have greatest State: for as to sit, speakes Rest; so to sit in the presence of God, speakes Greatnesse and Dignitie; and this infinite, and most incomparable. But why twelve Thrones?
And as they shall enjoy Sweetest Ease, so shall they have greatest State: for as to fit, speaks Rest; so to fit in the presence of God, speaks Greatness and Dignity; and this infinite, and most incomparable. But why twelve Thrones?
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Chrysostome and his followers, confining the words to the Apostle, makes the soule of every Christian to be a Throne, or place of residence, thus;Chrysostom and his followers, confining the words to the Apostle, makes the soul of every Christian to be a Throne, or place of residence, thus;
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They that receive the words of John, are the throne of John; they that receive the words of Peter, are the throne of Peter, &c.
They that receive the words of John, Are the throne of John; they that receive the words of Peter, Are the throne of Peter, etc.
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But surely the words extend farther, and have respect to CHRISTS Tribunall, where all the Elect have their severall places,
But surely the words extend farther, and have respect to CHRIST Tribunal, where all the Elect have their several places,
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and sit at Table with him in the Kingdome of Heaven.
and fit At Table with him in the Kingdom of Heaven.
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Augustine thinkes the number twelve therefore to bee here used, because of the perfection of it,Augustine thinks the number twelve Therefore to be Here used, Because of the perfection of it,
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and so falls on a Platonicall mysterie.
and so falls on a Platonical mystery.
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But not to trouble you with curiosities, the certaine number of twelve, is here put for an incertaine, a finite, for an infinite;
But not to trouble you with curiosities, the certain number of twelve, is Here put for an incertain, a finite, for an infinite;
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so that by twelve Thrones, wee are to understand an universality of Thrones, provided for the Saints in the highest places;
so that by twelve Thrones, we Are to understand an universality of Thrones, provided for the Saints in the highest places;
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For, saith Christ, in my Fathers House are many Mansions. Thirdly, On those Thrones they shall sit and judge the twelve Tribes of Israel. They shall judge.
For, Says christ, in my Father's House Are many Mansions. Thirdly, On those Thrones they shall fit and judge the twelve Tribes of Israel. They shall judge.
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There is a judgement of power and authoritie, and that belongs to God the Father, for hee is Iudge of the whole earthy:
There is a judgement of power and Authority, and that belongs to God the Father, for he is Judge of the Whole earthy:
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There is a judgement of honour, and delegates, that belongs to Christ, as hee is man;
There is a judgement of honour, and delegates, that belongs to christ, as he is man;
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for the Father hath given all judgement to the Sonne:
for the Father hath given all judgement to the Son:
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There is a judgement of assession, and witnesse of consent and allowance, and this belongs to the whole company of Gods Elect.
There is a judgement of assession, and witness of consent and allowance, and this belongs to the Whole company of God's Elect.
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They shall judge the twelve Tribes of Israel.
They shall judge the twelve Tribes of Israel.
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All Israel, not exempting Levi; yea, not onely all Israel, but all the world, and all the creatures therein,
All Israel, not exempting Levi; yea, not only all Israel, but all the world, and all the creatures therein,
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though never so eminent and sublime in glory, 1 Cor. 6.23. Know you not, that the Saints shall judge the World? Yea, Angels, Devils. And how? as members of the mysticall body, whereof Christ is the head and Saviour.
though never so eminent and sublime in glory, 1 Cor. 6.23. Know you not, that the Saints shall judge the World? Yea, Angels, Devils. And how? as members of the mystical body, whereof christ is the head and Saviour.
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Christ and his Church are one, and therefore whatsoever is given to him, is also given to her.
christ and his Church Are one, and Therefore whatsoever is given to him, is also given to her.
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Christ the primary Judge shall passe the Sentence, and the Saints shall approve it, and rejoyce therein;
christ the primary Judge shall pass the Sentence, and the Saints shall approve it, and rejoice therein;
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they shall triumph in the truth of divine Justice, with the sweetest notes of praise and jubilation.
they shall triumph in the truth of divine justice, with the Sweetest notes of praise and jubilation.
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See here the glory and honour of Gods people, their advancement and super-exaltation above the Starres of the morning, they are Citizens of Heaven. When God shall come to judge the world, thousand thousands of Angels shall come with him;
See Here the glory and honour of God's people, their advancement and superexaltation above the Stars of the morning, they Are Citizens of Heaven. When God shall come to judge the world, thousand thousands of Angels shall come with him;
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but yet as his ministers and servants:
but yet as his Ministers and Servants:
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the Saints shall fit with him, as his familiars and associates, upon Thrones, and that ever Thrones, and all the glorious hoast of his noblest creatures;
the Saints shall fit with him, as his familiars and associates, upon Thrones, and that ever Thrones, and all the glorious host of his Noblest creatures;
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their judgement (as the Schooles distinguish) is not condemnationis sed manifestationis, they condemne none, onely they shew forth the praise and glory of God, in the justice of the Sentence on them whom Christ condemnes.
their judgement (as the Schools distinguish) is not condemnationis sed manifestationis, they condemn none, only they show forth the praise and glory of God, in the Justice of the Sentence on them whom christ condemns.
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Here then is ground of support to all the people of God;
Here then is ground of support to all the people of God;
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you are now troubled and molested by the Devill and his agents, malicious adversaries, you groane under unjust Censures and accusations;
you Are now troubled and molested by the devil and his agents, malicious Adversaries, you groan under unjust Censures and accusations;
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bee content, a day is comming wherein the Saints shall judge both the evill angels, the Devils, and all their malicious instruments.
be content, a day is coming wherein the Saints shall judge both the evil Angels, the Devils, and all their malicious Instruments.
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Let our care be in the meane time, so to live and converse here, as to be worthy of that honour then;
Let our care be in the mean time, so to live and converse Here, as to be worthy of that honour then;
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farre bee it from them that are to judge the world, so to live, as to justifie the world by their prophane and impure conversation.
Far be it from them that Are to judge the world, so to live, as to justify the world by their profane and impure Conversation.
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Thus they that follow Christ, shall sit on twelve Thrones, and judge the twelve Tribes of Israel. But when?
Thus they that follow christ, shall fit on twelve Thrones, and judge the twelve Tribes of Israel. But when?
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In the regeneration, when the sonne of man shall sit in the Throne of his Glory: In the regeneration, when the son of man shall fit in the Throne of his Glory:
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Wherein you have the determinate time of Glory. Where observe,
Wherein you have the determinate time of Glory. Where observe,
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First, A Position, in the regeneration: Secondly, an Exposition, that regeneration wherein Christ shall sit in the Throne of his Glory. The Position,
First, A Position, in the regeneration: Secondly, an Exposition, that regeneration wherein christ shall fit in the Throne of his Glory. The Position,
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The regeneration, that is, the Resurrection, or otherwise the redemption of our bodies.
The regeneration, that is, the Resurrection, or otherwise the redemption of our bodies.
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A time is comming wherein all creatures shall be as it were new borne. Mortality shall be swallowed up of life, and this corruptible shall put on incorruption, 1 Cor. 15. Our bodies now subject to many infirmities, to hunger, nakednesse, thirst, cold, many diseases, dull and heavie in the service of God, shall then bee immortall, and therefore needing no bodily refreshments:
A time is coming wherein all creatures shall be as it were new born. Mortality shall be swallowed up of life, and this corruptible shall put on incorruption, 1 Cor. 15. Our bodies now Subject to many infirmities, to hunger, nakedness, thirst, cold, many diseases, dull and heavy in the service of God, shall then be immortal, and Therefore needing no bodily refreshments:
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immortality shall chuse death out of nature, and command sleepe from the eyes; then shall our bodies have strength to performe their owne actions:immortality shall choose death out of nature, and command sleep from the eyes; then shall our bodies have strength to perform their own actions:
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Were such an Elixar to be bought, your Chymicks talke of, as would free us from all diseases,
Were such an Elixir to be bought, your Chemics talk of, as would free us from all diseases,
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and repaire the ruines of old age, who would not give all hee hath to have it? and such an one there is in the hands of God, an Elixar of immortalitie.
and repair the ruins of old age, who would not give all he hath to have it? and such an one there is in the hands of God, an Elixir of immortality.
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'Tis better (saith Christ, Matth. 18.8.) for a man to enter into life, hurt and maymed, It's better (Says christ, Matthew 18.8.) for a man to enter into life, hurt and maimed,
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then having two hands, two feet, and so all parts intire, to be cast into hell fire: then having two hands, two feet, and so all parts entire, to be cast into hell fire:
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True it is, were it possible;
True it is, were it possible;
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but of this we may be sure, we cannot goe to heaven, either imperfect, or without glory. Particularly.
but of this we may be sure, we cannot go to heaven, either imperfect, or without glory. Particularly.
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First, wee shall have all the parts of our bodies perfect, and intire, though now maymed or deformed,
First, we shall have all the parts of our bodies perfect, and entire, though now maimed or deformed,
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yet than wee shall be perfect.
yet than we shall be perfect.
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1. Because then all things shall be reduced to their former estate of beauty and perfection, that namely the body had in its first creation.
1. Because then all things shall be reduced to their former estate of beauty and perfection, that namely the body had in its First creation.
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The Heavens (saith the Apostle Peter, Acts 3.21.) must containe Christ, till all things be restored. 2. 'Tis said, Revel. 21.4. There shall be no more death; The Heavens (Says the Apostle Peter, Acts 3.21.) must contain christ, till all things be restored. 2. It's said, Revel. 21.4. There shall be no more death;
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If no more death to the whole man, (saith Tertullian ) then no more death to any part of man.
If no more death to the Whole man, (Says Tertullian) then no more death to any part of man.
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It's better (saith Christ, Mat. 18.) for a man to goe halt, or maymed into Heaven then, &c. It's better (Says christ, Mathew 18.) for a man to go halt, or maimed into Heaven then, etc.
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Understand Christ, Ex hypothesi, not that any shall goe to heaven maimed, but that if possible, i• were better so to doe,
Understand christ, Ex Hypothesis, not that any shall go to heaven maimed, but that if possible, i• were better so to do,
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then to goe to hell with all the glory of the world.
then to go to hell with all the glory of the world.
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Neither doth Christ there speake of the body, but of the soule, and the conclusion would be this;
Neither does christ there speak of the body, but of the soul, and the conclusion would be this;
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that it is farre better for a man to lose any, or all his limbes,
that it is Far better for a man to loose any, or all his limbs,
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for the saving of his soule, then to lose his soule, and so to goe into hell with all his members.
for the Saving of his soul, then to loose his soul, and so to go into hell with all his members.
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Feare not then to lose a legge, or an arme, or an eye for Christ, every member then shall bee restored againe.
fear not then to loose a leg, or an arm, or an eye for christ, every member then shall be restored again.
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Hast thou lost any member for Christ, or otherwise? trouble not thy selfe;
Hast thou lost any member for christ, or otherwise? trouble not thy self;
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remember, he that gave Malcus his eare againe, who was his enemy, will much more restore to thee thy parts who act his friend.
Remember, he that gave Malchus his ear again, who was his enemy, will much more restore to thee thy parts who act his friend.
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Secondly, our bodies shall not onely be intire, but beautifull and lovely, though now deformed; much more, when stained with the pale and gastly colours of death;
Secondly, our bodies shall not only be entire, but beautiful and lovely, though now deformed; much more, when stained with the pale and ghastly colours of death;
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yet then we shall be exceeding faire, farre beyond the most exquisite beauty of any that lived ever since Adam, for wee shall then be as Adam in his innocencie, on whose beauty and splendour the beasts of the field stood gazing.
yet then we shall be exceeding fair, Far beyond the most exquisite beauty of any that lived ever since Adam, for we shall then be as Adam in his innocence, on whose beauty and splendour the beasts of the field stood gazing.
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Salomons Temple was full of beauty and glory;Solomon's Temple was full of beauty and glory;
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the second Temple, the former being destroyed by the Chaldeans, was howsoever faire, yet farre short of the former, in respect of beauty;
the second Temple, the former being destroyed by the Chaldeans, was howsoever fair, yet Far short of the former, in respect of beauty;
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but our bodies in that Day, shall bee restored to greater beautie and lovelinesse then ever they had.
but our bodies in that Day, shall be restored to greater beauty and loveliness then ever they had.
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O what paines doe the crooked take, to make their bodies streight, or at least to app•are so,
Oh what pains do the crooked take, to make their bodies straight, or At least to app•are so,
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or not so crooked as they are? How farre send they for complexion, and how deare doe they buy it? and this at last makes them more deformed;
or not so crooked as they Are? How Far send they for complexion, and how deer do they buy it? and this At last makes them more deformed;
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perfect beauty is not to bee had, till the Glorious morning of the Resurrection; and the way to have it then, is to bee Religious now.
perfect beauty is not to be had, till the Glorious morning of the Resurrection; and the Way to have it then, is to be Religious now.
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Thirdly, our bodies shall bee full of splendour; howsoever now darke and obscure, yet then they shall bee as so many shining Starres, Dan. 12.3. They shall shine as the Sunne in the Kingdome of their Father, Matth. 13.43. Moses returning from God, after his fortie dayes conference with him, was so full of shining Glory in his face, by the Reflection of the Glory of GOD, that the people could not behold him:
Thirdly, our bodies shall be full of splendour; howsoever now dark and Obscure, yet then they shall be as so many shining Stars, Dan. 12.3. They shall shine as the Sun in the Kingdom of their Father, Matthew 13.43. Moses returning from God, After his fortie days conference with him, was so full of shining Glory in his face, by the Reflection of the Glory of GOD, that the people could not behold him:
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How full of Glory shall our bodies bee, when wee shall abide with God, not fortie dayes onely,
How full of Glory shall our bodies be, when we shall abide with God, not fortie days only,
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but for ever and ever?
but for ever and ever?
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Fourthly, our bodies shall be immutable, and immortall, subject to no change, not needing the Elements, or Elementary food.
Fourthly, our bodies shall be immutable, and immortal, Subject to no change, not needing the Elements, or Elementary food.
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God doth with us, as the Goldsmith with his Gold or Silver, first melts our bodies by death,
God does with us, as the Goldsmith with his Gold or Silver, First melts our bodies by death,
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and then makes us up againe to a more glorious forme, as Vessels of Honour to stand before him in his Temple for ever.
and then makes us up again to a more glorious Form, as Vessels of Honour to stand before him in his Temple for ever.
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A sweet meditation, especially in the time of sicknesse, and in the houre of death, against the crawling wormes, and the place of silence.
A sweet meditation, especially in the time of sickness, and in the hour of death, against the crawling worms, and the place of silence.
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I know (saith Iob ) that my Redeemer liveth, and that hee shall stand at the latter day upon the Earth, I know (Says Job) that my Redeemer lives, and that he shall stand At the latter day upon the Earth,
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and though after my skin, Wormes destroy this body, yet in my flesh shall I see God, whom I shall see for my selfe,
and though After my skin, Worms destroy this body, yet in my Flesh shall I see God, whom I shall see for my self,
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and mine eyes shall behold, and not another, though my reines be consumed within me, Iob 19.25, 26, 27.and mine eyes shall behold, and not Another, though my reins be consumed within me, Job 19.25, 26, 27.
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O what meanes doe many use, to keepe themselves ali•e, yea, to preserve the bodies of their friends, being dead, from putrifaction, they imbalme them in Spices,
Oh what means do many use, to keep themselves ali•e, yea, to preserve the bodies of their Friends, being dead, from putrefaction, they imbalm them in Spices,
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and lay them up in Marble, yet all will not do, the bodies of Kings and Queens must yeeld to rottennesse, onely a good life makes our bodies immortall.
and lay them up in Marble, yet all will not do, the bodies of Kings and Queen's must yield to rottenness, only a good life makes our bodies immortal.
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Fifthly, Our bodies shall bee spirituall: 'Tis sowne (saith the Apostle) a naturall body, 'tis raised a spirituall body;
Fifthly, Our bodies shall be spiritual: It's sown (Says the Apostle) a natural body, it's raised a spiritual body;
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For then they shall bee sustained by the Spirit without meat and drinke; not as Moses on the Mount for fortie dayes onely, but for ever and ever;
For then they shall be sustained by the Spirit without meat and drink; not as Moses on the Mount for fortie days only, but for ever and ever;
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and whereas now the flesh lusteth against the Spirit; there being a Law in the members, rebelling against the law of the minde;
and whereas now the Flesh Lusteth against the Spirit; there being a Law in the members, rebelling against the law of the mind;
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Then the body shall bee subject to the Spirit, and in all things attend on him.
Then the body shall be Subject to the Spirit, and in all things attend on him.
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Sixtly and lastly, This body (saith the Apostle) is sowne in weakenesse, it riseth in power;
Sixty and lastly, This body (Says the Apostle) is sown in weakness, it Riseth in power;
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whereas now wee are weary of kneeling in prayer, weary of Prayer it selfe; Insomuch that Aaron and Hur must attend Moses, to hold up his inseebled hands;
whereas now we Are weary of kneeling in prayer, weary of Prayer it self; Insomuch that Aaron and Hur must attend Moses, to hold up his inseebled hands;
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but then shall our bodies bee able to performe their owne actions, without desatigation;
but then shall our bodies be able to perform their own actions, without desatigation;
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they shall then bee able to move themselves any way with ease, upwards, downwards, backwards, forwards, more easily then now to lift up an hand;
they shall then be able to move themselves any weigh with ease, upward, downwards, backwards, forward, more Easily then now to lift up an hand;
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and hee shall change our vile bodies, and make them like unto his glorious body, according to his mighty working, whereby he is able to subdue all things unto himselfe.
and he shall change our vile bodies, and make them like unto his glorious body, according to his mighty working, whereby he is able to subdue all things unto himself.
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Yea, not onely man, but the Heavens and the Earth, shall in that day bee as it were new borne.
Yea, not only man, but the Heavens and the Earth, shall in that day be as it were new born.
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Behold (saith God) I create a new Heaven and a new Earth; Behold (Says God) I create a new Heaven and a new Earth;
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So it is likewise in 2 Pet. 3. Whereas the Heavens now give raine and snow, &c. then they shall exhibit Christ, Matth. 26.64.
So it is likewise in 2 Pet. 3. Whereas the Heavens now give rain and snow, etc. then they shall exhibit christ, Matthew 26.64.
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Hereafter shall yee see the sonne of man sitting on the right hand of power, and comming in the clouds of Heaven: Hereafter shall ye see the son of man sitting on the right hand of power, and coming in the Clouds of Heaven:
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Whereas the Heavens are now ever whirling, and wheeling about, alwayes winding up the thread of mans life,
Whereas the Heavens Are now ever whirling, and wheeling about, always winding up the thread of men life,
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then they shall stand fast for ever;
then they shall stand fast for ever;
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the Heavens shall rest from their motion, and receive a greater perfection of brightnesse and claritie:
the Heavens shall rest from their motion, and receive a greater perfection of brightness and clarity:
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The ayre shall be purged from obscurity;
The air shall be purged from obscurity;
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the fire from consuming quality, the water from putrifaction, the earth from weeds and all hurtfull creatures,
the fire from consuming quality, the water from putrefaction, the earth from weeds and all hurtful creatures,
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yea from barrennesse, she shall bring forth as before the Fall, without labour and Husbandry.
yea from Barrenness, she shall bring forth as before the Fallen, without labour and Husbandry.
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And all this for the comfort of the Saints, who are to passe this way into Heaven, in their long white Robes, as Princes through some Gallerie, into their Chambers of Presence.
And all this for the Comfort of the Saints, who Are to pass this Way into Heaven, in their long white Robes, as Princes through Some Gallery, into their Chambers of Presence.
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Then this Earth, howsoever now a Valley of Teares, shall be unto us a Doore of Hope in the Valley of Achor.
Then this Earth, howsoever now a Valley of Tears, shall be unto us a Door of Hope in the Valley of Achor.
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The wicked shall see this, and by it, as through a Crevise, the glory of Heaven,
The wicked shall see this, and by it, as through a Crevice, the glory of Heaven,
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but themselves shut out of both.
but themselves shut out of both.
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But when shall this regeneration of the Creatures be? When the Sonne of man shall sit in the Throne of his glory.
But when shall this regeneration of the Creatures be? When the Son of man shall fit in the Throne of his glory.
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First, Christ shall come to judge the quick and dead: so it is said, Acts 10.42. And he commanded us to preach unto the people, and to testifie, that it is hee which was ordained of God, to be the Judge of quick and dead.
First, christ shall come to judge the quick and dead: so it is said, Acts 10.42. And he commanded us to preach unto the people, and to testify, that it is he which was ordained of God, to be the Judge of quick and dead.
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So againe in the 17. Chapter, verse 31. Because he hath appointed a day in the which hee will judge the world in righteousnesse, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that hee hath raysed him from the dead. And so wee beleeve.
So again in the 17. Chapter, verse 31. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. And so we believe.
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Hee knowes all, even our most secret thoughts:
He knows all, even our most secret thoughts:
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Hell and destruction (saith Salomon ) are before the Lord, how much more the hearts of the sonnes of men? All things are naked and broken up before him;Hell and destruction (Says Solomon) Are before the Lord, how much more the hearts of the Sons of men? All things Are naked and broken up before him;
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and as hee knowes all, so hee is able to punish, and that not the body onely;
and as he knows all, so he is able to Punish, and that not the body only;
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hee can cast both body and soule into Hell.
he can cast both body and soul into Hell.
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Revel. 20. Whosoever was not found written in the Booke of the Lambe, was cast into the Lake of fire. Revel. 20. Whosoever was not found written in the Book of the Lamb, was cast into the Lake of fire.
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First, this should teach us feare and trembling; Knowing the terrors of the Lord (saith the Apostle Paul ) wee perswade men. And (saith the Apostle Peter) if yee call him Father, who without respect of persons judgeth every man according to his workes, passe the time of your sojourning here in feare, 1 Peter 1.17.
First, this should teach us Fear and trembling; Knowing the terrors of the Lord (Says the Apostle Paul) we persuade men. And (Says the Apostle Peter) if ye call him Father, who without respect of Persons Judgeth every man according to his works, pass the time of your sojourning Here in Fear, 1 Peter 1.17.
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Secondly, learne from hence to looke to your Packes: see what Wares you carry with you;
Secondly, Learn from hence to look to your Packs: see what Wares you carry with you;
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for in that Day, all must be opened. Thirdly, learne hence to agree with your adversarie while you are in the way.
for in that Day, all must be opened. Thirdly, Learn hence to agree with your adversary while you Are in the Way.
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If you were to dye to morrow, what would you doe to day, how spend your time? And yet you may dye sooner:
If you were to die to morrow, what would you do to day, how spend your time? And yet you may die sooner:
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Take heed, At the Tree falleth, there it lyes.
Take heed, At the Tree falls, there it lies.
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Fourthly, Art thou injured, slandered, mifused any way? Remember, a Day is comming, wherein all must stand at Christs Tribunall.
Fourthly, Art thou injured, slandered, mifused any Way? remember, a Day is coming, wherein all must stand At Christ Tribunal.
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You (saith Corah, with his Complices, unto Moses and Aaron) you take too much upon you, Numb. You (Says Corah, with his Accomplices, unto Moses and Aaron) you take too much upon you, Numb.
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16. And what doth Moses answer? To morrow (saith hee) the Lord shall shew who are his.
16. And what does Moses answer? To morrow (Says he) the Lord shall show who Are his.
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And 1 Cor. 4.3, 4. But with me it is a very small thing, that I shon'd be judged of you, or of mans judgement;
And 1 Cor. 4.3, 4. But with me it is a very small thing, that I shoned be judged of you, or of men judgement;
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yea, I judge not mine owne selfe, for I know nothing by my selfe: yet am I not hereby justified;
yea, I judge not mine own self, for I know nothing by my self: yet am I not hereby justified;
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but he that judgeth me, is the Lord. but he that Judgeth me, is the Lord.
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Therefore judge nothing before the time, untill the Lord come, who both will bring to light the hidden things of darknesse,
Therefore judge nothing before the time, until the Lord come, who both will bring to Light the hidden things of darkness,
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and will make manifest the counsels of the heart; and then shall every man have prayse of God.
and will make manifest the Counsels of the heart; and then shall every man have praise of God.
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Fifthly, Art thou afraid to appeare before the Judge? Remember, it is thy Saviour th• dyed for thee.
Fifthly, Art thou afraid to appear before the Judge? remember, it is thy Saviour th• died for thee.
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If Pharaohs Butler feared not to got before him, because Joseph had assured him of Libertie;
If Pharaohs Butler feared not to god before him, Because Joseph had assured him of Liberty;
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how comfortably then are wee to appeare before the Judge, being alreadie assured, all shall goe well with us? Hee is our Judge, who is our Saviour, and Mediatour: a most comfortable Meditation.
how comfortably then Are we to appear before the Judge, being already assured, all shall go well with us? He is our Judge, who is our Saviour, and Mediator: a most comfortable Meditation.
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I am your Brother (saith Joseph unto his Brethren) I am your Brother Joseph: I am your Brother (Says Joseph unto his Brothers) I am your Brother Joseph:
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This could not but comfort them, howsoever conscious of their injuries done him. So it is here.
This could not but Comfort them, howsoever conscious of their injuries done him. So it is Here.
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Sixthly, It Christ must be our Judge; how warily then, and holily, are wee to live now, that wee may not be ashamed at his Comming? Peter being on the Seas,
Sixthly, It christ must be our Judge; how warily then, and holily, Are we to live now, that we may not be ashamed At his Coming? Peter being on the Seas,
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and seeing his Master on the yonder shoare, girds his Coat about him: One would thinke, hee should rather have cast his Coat from him:
and seeing his Master on the yonder shore, girds his Coat about him: One would think, he should rather have cast his Coat from him:
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No, no, hee was to appeare before his Master, and hee would appeare comely. 2 Cor. 5.10.
No, no, he was to appear before his Master, and he would appear comely. 2 Cor. 5.10.
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For wee must all appeare before the Iudgement-Seat of Christ, that every one may receive the things done in his body, according to that hea hath done, For we must all appear before the Iudgement-Seat of christ, that every one may receive the things done in his body, according to that Heap hath done,
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whether it be good or bad. whither it be good or bad.
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Seventhly, Happie are all they, that are gone out of themselves into Christ: for, Rom. 8.1.
Seventhly, Happy Are all they, that Are gone out of themselves into christ: for, Rom. 8.1.
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There is therefore now no condemnation to them which are in Christlesus, who walke not after the flesh, but after the Spirit. Observe further:There is Therefore now no condemnation to them which Are in Christlesus, who walk not After the Flesh, but After the Spirit. Observe further:
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As Christ shall come to judge the world; so being come, hee shall sit in the Throne of his glory.
As christ shall come to judge the world; so being come, he shall fit in the Throne of his glory.
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Dun. 7.9, 14. I behold, and lee are like the Some of Man 〈 ◊ 〉 w•h the Clouds of Heaven,
Dun. 7.9, 14. I behold, and lee Are like the some of Man 〈 ◊ 〉 w•h the Clouds of Heaven,
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and came to the Ancient of dayes, and they brought him neere before him; and there was given him Dominion and Glory, and a Kingdome, that all People, Nations, and Languages should serve hi•;
and Come to the Ancient of days, and they brought him near before him; and there was given him Dominion and Glory, and a Kingdom, that all People, nations, and Languages should serve hi•;
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his Dominion is an everlasting Dominion, which shall not passe away, and his Kingdome that, which shall not bee destroyed. Match 34.30. And then shall appeare the figne of the Sonne of Ma• in Heaven. his Dominion is an everlasting Dominion, which shall not pass away, and his Kingdom that, which shall not be destroyed. Match 34.30. And then shall appear the figne of the Son of Ma• in Heaven.
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What this figne is, me thinkes may be gathered from verse the 27. As the Lightning commeth from the East and passeth to the West,
What this figne is, me thinks may be gathered from verse the 27. As the Lightning comes from the East and passes to the West,
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so shall the comming of the Sonne of Man be M•, saith Christ 〈 … 〉 here is Christ and there is Christ 〈 … 〉 shall be the signe of my comming,
so shall the coming of the Son of Man be M•, Says christ 〈 … 〉 Here is christ and there is christ 〈 … 〉 shall be the Signen of my coming,
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even the bright• and splendour of my Body; obscuring all other Lights, and awakening all the World.even the bright• and splendour of my Body; obscuring all other Lights, and awakening all the World.
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That it shall be this, is manifest, Revel. 21.23. And the Citie had no need of the Sunne, neither of the Moone to shine in it;
That it shall be this, is manifest, Revel. 21.23. And the city had no need of the Sun, neither of the Moon to shine in it;
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for the glory of God did lighten it, and the Lambe is the light thereof. for the glory of God did lighten it, and the Lamb is the Light thereof.
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If wee tell you of Christs Glory at his Transsiguration in the Mount, you will tell us of that of Moses comming from his fortie dayes conference with the Lord. But the difference is grear.
If we tell you of Christ Glory At his Transfiguration in the Mount, you will tell us of that of Moses coming from his fortie days conference with the Lord. But the difference is grear.
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First, the glory of Moses was onely in his face; that of Christ all over his Body: secondly,
First, the glory of Moses was only in his face; that of christ all over his Body: secondly,
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when Moses veyled his face, none could see his beautle; but that of Christ appeared through his garments. Thirdly, the glory of Moses made the people afraid; but that of Christ was amiable, and lovely: Bonum est, esse hit, said they that were with him.
when Moses veiled his face, none could see his beautle; but that of christ appeared through his garments. Thirdly, the glory of Moses made the people afraid; but that of christ was amiable, and lovely: Bonum est, esse hit, said they that were with him.
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Fourthly, Moses could not communicate his glory unto any, but Christ (saith the Apostle) shall make our bodyes like unto his glorious Body.
Fourthly, Moses could not communicate his glory unto any, but christ (Says the Apostle) shall make our bodies like unto his glorious Body.
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Since the Glory of Christ was such at his Transfiguration, what will his Glory be in that Day, when hee shall sit in his Throne?
Since the Glory of christ was such At his Transfiguration, what will his Glory be in that Day, when he shall fit in his Throne?
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Hee came in the forme of a servant, was a man of serrowes, knowning infirmities; Our sinnes, like continuall droppings of water, putting out the Lumpe of his life.He Come in the Form of a servant, was a man of serrowes, knowning infirmities; Our Sins, like continual droppings of water, putting out the Lump of his life.
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But when hee comes againe, O what beauty, what resplendant Majesty! But what of all this?
But when he comes again, Oh what beauty, what resplendant Majesty! But what of all this?
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In that day, they that have followed Christ, shall sit on twelve Thrones, and judge the twelve Tribes of Israel. In that day, they that have followed christ, shall fit on twelve Thrones, and judge the twelve Tribes of Israel.
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Observe, First, the Saints shall partake of CHRISTS GLORY. Secondly, They and none but they. Thirdly, Nor they, till then.
Observe, First, the Saints shall partake of CHRIST GLORY. Secondly, They and none but they. Thirdly, Nor they, till then.
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First, the Saints shall partake of Christs Glory. God hath said it, and you know hee is faithfull who hath promised;
First, the Saints shall partake of Christ Glory. God hath said it, and you know he is faithful who hath promised;
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All his promiser are Ye•, and Amer. See here what a good Master we serve.All his promiser Are Ye•, and Amer. See Here what a good Master we serve.
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The World payes, his followers with trouble and carefulnesse, the Flesh payes her followers with corruption and filthinesse, the Devill his with despaire and wre•ednesse;
The World pays, his followers with trouble and carefulness, the Flesh pays her followers with corruption and filthiness, the devil his with despair and wre•ednesse;
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but Christ his with Glory, and Blessednesse. To hasten your desires homeward, and to sweeten your affections by the way;
but christ his with Glory, and Blessedness. To hasten your Desires homeward, and to sweeten your affections by the Way;
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with Moses, looke up to the recompence of Reward; God gives you leave so to doe.
with Moses, look up to the recompense of Reward; God gives you leave so to do.
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Secondly, as the Saints shall partake of Christs Glory, so none but they shall partake thereof, Psal. 50.5. Gather my Saints together unto me• those that have made a Covenant with me by Sacrifice.
Secondly, as the Saints shall partake of Christ Glory, so none but they shall partake thereof, Psalm 50.5. Gather my Saints together unto me• those that have made a Covenant with me by Sacrifice.
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So Mal. 3.17, 18. And they shall bee mine, saith the Lord of Hosts, in that day when I make up my Jawels,
So Malachi 3.17, 18. And they shall be mine, Says the Lord of Hosts, in that day when I make up my Jawels,
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and I will spare them as a man spareth his owne sonne that serveth him; then shall yee returns and discerne betweene the righteous and the wicked;
and I will spare them as a man spares his own son that serves him; then shall ye returns and discern between the righteous and the wicked;
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betweene him that serveth God, and him that serveth him not. between him that serves God, and him that serves him not.
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Againe, Mal. 4.2, 3. But unto you that feare my Name, shall the Sonne of Righteousnesse arise, with healing in his wings,
Again, Malachi 4.2, 3. But unto you that Fear my Name, shall the Son of Righteousness arise, with healing in his wings,
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and yee shall goe forth and grow as Calues of the stall, and yee shall tread downe the wicked,
and ye shall go forth and grow as Calves of the stall, and ye shall tread down the wicked,
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for they shall bee as ashes under the soles of your feet; in that day I shall doe this, saith the Lord of Hosts. for they shall be as Ashes under the soles of your feet; in that day I shall do this, Says the Lord of Hosts.
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This point, like the Red Sea, opens it selfe for the passage of Gods people into Heaven,
This point, like the Read Sea, Opens it self for the passage of God's people into Heaven,
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and then closeth againe on the ungodly, to their destruction. You that live prophanely, &c. you are lost men, you are of the forlorne hope;
and then closeth again on the ungodly, to their destruction. You that live profanely, etc. you Are lost men, you Are of the forlorn hope;
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for 1. Joh. 3.2, 3. Beloved, now are wee the Sonnes of God, and it doth not yet appeare what wee shall bee;
for 1. John 3.2, 3. beloved, now Are we the Sons of God, and it does not yet appear what we shall be;
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but wee know, that when hee shall appeare, wee shall bee like him;
but we know, that when he shall appear, we shall be like him;
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for wee shall see him as hee is, and every man that hath this hope in him, purifieth himselfe, even as hee is pure. for we shall see him as he is, and every man that hath this hope in him, Purifieth himself, even as he is pure.
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Gather hence a necessity of a godly life; if wee will be happy, wee must be holy; Revel. 22.14.
Gather hence a necessity of a godly life; if we will be happy, we must be holy; Revel. 22.14.
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Blessed are they that doe his Commandements, that they may have a right to the Tree of Life, Blessed Are they that do his commandments, that they may have a right to the Tree of Life,
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and may enter in through the Gates into the City. This also the Glory promised and expected calls for. 2 Cor. 7.1. Having therefore these promises, dearely beloved, let us cleanse our selves from all filt hinesse of the flesh and spirit, perfecting holinesse in the feare of God.
and may enter in through the Gates into the city. This also the Glory promised and expected calls for. 2 Cor. 7.1. Having Therefore these promises, dearly Beloved, let us cleanse our selves from all filt hinesse of the Flesh and Spirit, perfecting holiness in the Fear of God.
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Alexander, invited to a Race with Plebeians, could answer. That Kings ought not to run but with Kings:Alexander, invited to a Raze with Plebeians, could answer. That Kings ought not to run but with Kings:
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So neither Christians, but with Christians.
So neither Christians, but with Christians.
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Thirdly, as the followers of Christ shall bee partakers of Christs Glory, and they onely, so they onely in the Regeneration, when Christ shall come in his glory, not till then, that is the day of our Redemption.
Thirdly, as the followers of christ shall be partakers of Christ Glory, and they only, so they only in the Regeneration, when christ shall come in his glory, not till then, that is the day of our Redemption.
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First, therefore, wee are to long and look out for this Day. Job 14.14. If a man dye, shall he live againe? All the dayes of my appointed time will I wait, till my change come.
First, Therefore, we Are to long and look out for this Day. Job 14.14. If a man die, shall he live again? All the days of my appointed time will I wait, till my change come.
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Rom. 8.22, 23. For wee know, that the whole Creation groaneth and travelleth in paine together, untill now;
Rom. 8.22, 23. For we know, that the Whole Creation Groaneth and travelleth in pain together, until now;
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and not-onely they, but our selves also, which have the first fruits of the Spirit,
and not-onely they, but our selves also, which have the First fruits of the Spirit,
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even wee our selves groane within our selves, waiting for the Adoption, to wit, the Redemption of our body. even we our selves groan within our selves, waiting for the Adoption, to wit, the Redemption of our body.
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Then is our Iubile; the Trumpet having sounded, and liberty proclaimed, wee may enter into our possessions.
Then is our Jubilee; the Trumpet having sounded, and liberty proclaimed, we may enter into our possessions.
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Secondly, wee are to comfort our selves against all troubles in assurance and expectation of that Day, Colos. 3.2, 3, 4. Set your affections on things above, not on things on the Earth,
Secondly, we Are to Comfort our selves against all Troubles in assurance and expectation of that Day, Colos 3.2, 3, 4. Set your affections on things above, not on things on the Earth,
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for yee are dead, and your life is hid with Christ in God;
for ye Are dead, and your life is hid with christ in God;
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when Christ who is our life shall appeare, then shall wee appeare with him in glory.
when christ who is our life shall appear, then shall we appear with him in glory.
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Recordatione temporum, meliorum spero, said a Roman, beholding the rubbish of old Marble, the ruines of ancient building.Recordation Temporum, meliorum spero, said a Roman, beholding the rubbish of old Marble, the ruins of ancient building.
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But looke forward to the day comming, and the glory thereof: me thinkes this should much comfort us;
But look forward to the day coming, and the glory thereof: me thinks this should much Comfort us;
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surely 〈 ◊ 〉 would, if wee did beleeve.
surely 〈 ◊ 〉 would, if we did believe.
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How joyfull will it be to meet with our Saviour in that day, when the thought of it is so refreshing? Rabboni, saith Mary unto Christ,
How joyful will it be to meet with our Saviour in that day, when the Thought of it is so refreshing? Rabboni, Says Marry unto christ,
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when her eyes were opened to see her Savicur, whom before shee supposed to be the Gardner:
when her eyes were opened to see her Savicur, whom before she supposed to be the Gardener:
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as if shee should have said;
as if she should have said;
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What, have I found thee, whom I have so desired, so longed for? If thus it were with Mary then;
What, have I found thee, whom I have so desired, so longed for? If thus it were with Marry then;
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How exuberant beyond expression, yea imagination great, shall our joy in that Day bee, when wee shall sit on Thrones with CHRIST,
How exuberant beyond expression, yea imagination great, shall our joy in that Day be, when we shall fit on Thrones with CHRIST,
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and all partake of his Glory?
and all partake of his Glory?
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Thirdly, wee are in the meane time to waite on, in the use of all holy meanes, Heb. 10.36. For yee have need of patience, that after yee have done the will of God, yee might receive the promise;
Thirdly, we Are in the mean time to wait on, in the use of all holy means, Hebrew 10.36. For ye have need of patience, that After ye have done the will of God, ye might receive the promise;
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for yet a little while, and hee that shall come, will come, and will not tarry. 1 Ioh. 2.28.for yet a little while, and he that shall come, will come, and will not tarry. 1 John 2.28.
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And now little children, abide in him, that when hee shall appeare, wee may have confidence, And now little children, abide in him, that when he shall appear, we may have confidence,
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and not bee ashamed before him at his comming. Amen. Soli Deo Gloria.and not be ashamed before him At his coming. Amen. Soli God Gloria.
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