Nine select sermons preached upon special occasions in the Parish Church of St. Gregories by St. Pauls. By the late reverend John Hewytt D.D. Together with his publick prayers before and after sermon.
Publisher: printed for Henry Eversden at the Greyhound in St Pauls Church yard and Tho Rooks at the Holy Lamb at the East end of St Pauls near the school
I Will sing of Mercy and of Judgement (saith the Kingly Prophet,) the two everlasting Armes, O Lord, by which thou upholdest and suppottest the beings of mortal Creatures;
I Will sing of Mercy and of Judgement (Says the Kingly Prophet,) the two everlasting Arms, Oh Lord, by which thou upholdest and suppottest the beings of Mortal Creatures;
the two everlasting wings by which the eternal majesty of Heaven covers immortal Spirits with unspeakable goodness, which like the two Cherubims seated upon the Ark of Gods glory, cast continually their unspotted eyes upon the rotten raggs of Humane frailty, aiming still at mans felicity;
the two everlasting wings by which the Eternal majesty of Heaven covers immortal Spirits with unspeakable Goodness, which like the two Cherubims seated upon the Ark of God's glory, cast continually their unspotted eyes upon the rotten rags of Humane frailty, aiming still At men felicity;
unto what a paralytick posture would such an appearance strike us, as coming from him whose very breath can speak us into nothing? Oh then with what bowed knees and humble hearts should every soul of us kiss the very remembrance of a Iesus, coming not onely to save them that believe,
unto what a paralytic posture would such an appearance strike us, as coming from him whose very breath can speak us into nothing? O then with what bowed knees and humble hearts should every soul of us kiss the very remembrance of a Iesus, coming not only to save them that believe,
the only hand by which the promises of a better life are made ours; the sure entail, by which the inheritance purchased in common is become mine, in particular;
the only hand by which the promises of a better life Are made ours; the sure entail, by which the inheritance purchased in Common is become mine, in particular;
In his Exhortations, like a faithful Physician he prescribes nothing but what is attested to with his own and others Probatum est: making mercy both the beginning and the end, the principal and the final cause of Happiness;
In his Exhortations, like a faithful physician he prescribes nothing but what is attested to with his own and Others Probatum est: making mercy both the beginning and the end, the principal and the final cause of Happiness;
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or if you will, your Conceptions may behold most costly Arras, enriched with the lively story of Gods bounty and mans felicity mutually interwoven in the same peece;
or if you will, your Conceptions may behold most costly Arras, enriched with the lively story of God's bounty and men felicity mutually interwoven in the same piece;
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but if you list to change the scene, and have the true parts more neerly acted, you may gain a precious enterview of Gods omnipotency displayed in its several Dispensations,
but if you list to change the scene, and have the true parts more nearly acted, you may gain a precious interview of God's omnipotency displayed in its several Dispensations,
on the reverse parts, your sight is presented with the Almighties just severity in punishing, together with mans reaping misery, the true fruit of his sin.
on the reverse parts, your sighed is presented with the Almighty's just severity in punishing, together with men reaping misery, the true fruit of his since.
These are the four streams that naturally run their division from this pleasant spring, that voluntarily tenders its silver drops to refresh the heart of every pious Christian;
These Are the four streams that naturally run their division from this pleasant spring, that voluntarily tenders its silver drops to refresh the heart of every pious Christian;
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which makes me beg your patience and zealous attention, whilst in order I make these glorious truths to pass before the spiritual eye of your intelligent souls. And first of the First, namely
which makes me beg your patience and zealous attention, while in order I make these glorious truths to pass before the spiritual eye of your intelligent Souls. And First of the First, namely
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and though God see and observe all the actions of discomposed and distempered man, yet its onely the obliquity of those actions his severity intends to reward with punishment:
and though God see and observe all the actions of discomposed and distempered man, yet its only the obliquity of those actions his severity intends to reward with punishment:
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but every such action contracts eternal guilt, as performed by and prersisted in of sinful man, whose customary nature and naturall custome is to do evil;
but every such actium contracts Eternal guilt, as performed by and prersisted in of sinful man, whose customary nature and natural custom is to do evil;
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for ever, since man voluntarily fell, man hath been under a necessity of sin, a necessity, I say, proceeding not from Gods peremptory decree but his feeble and corrupted will; for its a voluntary necessity;
for ever, since man voluntarily fell, man hath been under a necessity of since, a necessity, I say, proceeding not from God's peremptory Decree but his feeble and corrupted will; for its a voluntary necessity;
but wounds and bruises and putrifying sores, &c. Esay, the 1 c. & 6. v. so total a defection hath seized upon our nature that not now the pool of Bethesda, or the waters of Iordan must be washt in to heal our Leprosie;
but wounds and bruises and Putrifying sores, etc. Isaiah, the 1 c. & 6. v. so total a defection hath seized upon our nature that not now the pool of Bethesda, or the waters of Iordan must be washed in to heal our Leprosy;
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1 In the understanding, which is the eye of the soul, is there not much dimness contracted? & if the light that is in us, be darknes how great must our decay in sight needs be? What St. Paul saith of the Gentiles is true of every one of us by nature, in Eph. 4.18.
1 In the understanding, which is the eye of the soul, is there not much dimness contracted? & if the Light that is in us, be darkness how great must our decay in sighed needs be? What Saint Paul Says of the Gentiles is true of every one of us by nature, in Ephesians 4.18.
and untill he, the power of whose death, tore in pieces the Temples vail, rent the vail of ignorance from off our rocky hearts, we did abide benighted with the black clouds of sin and rebellion, it being just with the Almighty either totally to Eclipse,
and until he, the power of whose death, tore in Pieces the Temples Vail, rend the Vail of ignorance from off our rocky hearts, we did abide benighted with the black Clouds of since and rebellion, it being just with the Almighty either totally to Eclipse,
or finally to withdraw that spiritual light our wills voluntarily cast away, as being puft up with an overweening conceit of being made like Omnipotency it self in the knowledge of good and evil.
or finally to withdraw that spiritual Light our wills voluntarily cast away, as being puffed up with an overweening conceit of being made like Omnipotency it self in the knowledge of good and evil.
for our nature hath not onely led us from the way of truth, but the best discerning our souls have is onely to find our selves involved in misery and a total deprivation of good.
for our nature hath not only led us from the Way of truth, but the best discerning our Souls have is only to find our selves involved in misery and a total deprivation of good.
the relish of Eves forbidden fruit is still fresh on the palate of every son of Adam, delighting to go astray rather then follow the straight rules of Gods command,
the relish of Eves forbidden fruit is still fresh on the palate of every son of Adam, delighting to go astray rather then follow the straight rules of God's command,
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so that he puts his people to their NONLATINALPHABET, and since he cannot affright us with our dangerous estate nature hath left us in (by its unskilful choice,) he would faine convince all men of their extreme madness, putting the question with a quare moriemini? Why will ye dye O house of Israel? Ezek. 18.31.
so that he puts his people to their, and since he cannot affright us with our dangerous estate nature hath left us in (by its unskilful choice,) he would feign convince all men of their extreme madness, putting the question with a quare Die? Why will you die Oh house of Israel? Ezekiel 18.31.
if you but seriously consider that his inducement thereunto arises from no experienced comforts he ever found in those gilded vanities, which most account the worlds pleasures,
if you but seriously Consider that his inducement thereunto arises from no experienced comforts he ever found in those gilded vanities, which most account the world's pleasures,
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and vexation of spirit in their operation, for they are no other but pricking goads, and stinging thornes in the sides and hands of him that enjoyes them;
and vexation of Spirit in their operation, for they Are no other but pricking goads, and stinging thorns in the sides and hands of him that enjoys them;
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so that by this time you may well sit down and take up a lamentation both on the behalf of your selves and others, that so great folly should be entailed upon your actions,
so that by this time you may well fit down and take up a lamentation both on the behalf of your selves and Others, that so great folly should be entailed upon your actions,
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& seeing therefore there is so much evil in vice, and so great glory in virtue, that even wicked men would appear godly, that Sejanus (himself whilest a young courtier) took care for nothing but to grow famous by his integrity;
& seeing Therefore there is so much evil in vice, and so great glory in virtue, that even wicked men would appear godly, that Sejanus (himself whilst a young courtier) took care for nothing but to grow famous by his integrity;
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3 Our affections are placed upon wrong objects, (for its the object and the end, together with the manner of performance, which makes every action either good or evil;) we covet our own pleasure and are unsatisfied without it,
3 Our affections Are placed upon wrong objects, (for its the Object and the end, together with the manner of performance, which makes every actium either good or evil;) we covet our own pleasure and Are unsatisfied without it,
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such fools have we made our selves, that our chief delight is folded up in the enjoyment of a few transitory beings, forgetting the onely Jewel which the worlds treasure is of too mean a value to make purchase of;
such Fools have we made our selves, that our chief delight is folded up in the enjoyment of a few transitory beings, forgetting the only Jewel which the world's treasure is of too mean a valve to make purchase of;
but will lose colour, decay and perish, whereas saving grace and the knowledge of Iesus Christ is NONLATINALPHABET a possession for eternity;) and we are so wedded to our carnal interests, that we cannot endure to have mention made of their removal,
but will loose colour, decay and perish, whereas Saving grace and the knowledge of Iesus christ is a possession for eternity;) and we Are so wedded to our carnal interests, that we cannot endure to have mention made of their removal,
We usually present our seeming contents with the fair face of outward joy, while in the mean time we draw a curtain before their cloven foot and stinging tail;
We usually present our seeming contents with the fair face of outward joy, while in the mean time we draw a curtain before their cloven foot and stinging tail;
With how much eagerness therefore should we endeavour to get our desires and affections placed upon their proper object? that so they may attain the truest end, by the rightest means,
With how much eagerness Therefore should we endeavour to get our Desires and affections placed upon their proper Object? that so they may attain the Truest end, by the Rightest means,
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and not rest contented with a few lifeless wishes and cold desires, which at the best (as one saith well) can gain but this mean character, (bene cogitare est bene somniare) a good thinker is but a good dreamer, whose awakened sight serves onely to let him see he hath but the cloud instead of Iuno; therefore above all things it teaches us the truth of this lesson, that needs must men do evil whose very affections are wrong placed:
and not rest contented with a few Lifeless wishes and cold Desires, which At the best (as one Says well) can gain but this mean character, (bene cogitare est bene somniare) a good thinker is but a good dreamer, whose awakened sighed serves only to let him see he hath but the cloud instead of Iuno; Therefore above all things it Teaches us the truth of this Lesson, that needs must men do evil whose very affections Are wrong placed:
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Our souls being amiss we must needs do amiss, for man is borne to evil as naturally as the sparks flye upward, saith holy Iob; for the best of men without renewing grace are NONLATINALPHABET, men of perverse and depraved minds;
Our Souls being amiss we must needs do amiss, for man is born to evil as naturally as the sparks fly upward, Says holy Job; for the best of men without renewing grace Are, men of perverse and depraved minds;
therefore while others sit mourning over the loss of some terrene bliss, which perhaps was gone before truly enjoyed, let us bewail the true depravation of that real goodness once given to the first,
Therefore while Others fit mourning over the loss of Some terrene bliss, which perhaps was gone before truly enjoyed, let us bewail the true depravation of that real Goodness once given to the First,
there is none that understandeth, there is none that seeketh after God, &c. and likewise he goes on, shewing the totality of this rebellion, verses 12, 13, 14, 15, 16, 17, 18. drawing up this conclusion ver. the 16. destruction and misery are in their wayes,
there is none that understands, there is none that seeks After God, etc. and likewise he Goes on, showing the totality of this rebellion, Verses 12, 13, 14, 15, 16, 17, 18. drawing up this conclusion ver. the 16. destruction and misery Are in their ways,
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Whence come wars and fightings? (saith S. Iames;) come they not hence? 4. Iames 1. viz. from a lusting and unsatisfied principle that hath taken possession of our souls? for ever since man eat of the forbidden fruit the envious one hath endevoured to steal the seed of Gods grace out of his heart, that so he might with greater freedome have the larger room wherein to sow his own Tares;
Whence come wars and fightings? (Says S. James;) come they not hence? 4. James 1. viz. from a lusting and unsatisfied principle that hath taken possession of our Souls? for ever since man eat of the forbidden fruit the envious one hath endeavoured to steal the seed of God's grace out of his heart, that so he might with greater freedom have the larger room wherein to sow his own Tares;
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and beg of him to take away the partition-wall which our sins had erected; that so our reconciliation being wrought by him, we may have strong consolation through believing.
and beg of him to take away the partition-wall which our Sins had erected; that so our reconciliation being wrought by him, we may have strong consolation through believing.
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so, secondly, it followes, that there is a rebellion in the senses against the soul, Rom. 7. c. 21. I find then a law, that when I would do good evil is present with me:
so, secondly, it follows, that there is a rebellion in the Senses against the soul, Rom. 7. c. 21. I find then a law, that when I would do good evil is present with me:
and if the great Apostle found such struglings within his sanctified spirit, what reason sure have we to make complaint, whose senses are continually boiling up with fiery passions and enormous lusts? as might easily be made appear, would your patience grant me the liberty but to particularize,
and if the great Apostle found such strugglings within his sanctified Spirit, what reason sure have we to make complaint, whose Senses Are continually boiling up with fiery passion and enormous Lustiest? as might Easily be made appear, would your patience grant me the liberty but to particularise,
1 With Hearing, that once heavenly organ, whose delight was in nothing, when created, but to hear the heavenly Anthems the glorious Quire of Angels continually sing with changeable parts,
1 With Hearing, that once heavenly organ, whose delight was in nothing, when created, but to hear the heavenly Anthems the glorious Choir of Angels continually sing with changeable parts,
or else to attend to that which will certainly bring punishment? The most heavenly charmer with all his melting rhetorick cannot unstop the ear of an obdurate impenitent,
or Else to attend to that which will Certainly bring punishment? The most heavenly charmer with all his melting rhetoric cannot unstop the ear of an obdurate impenitent,
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That this is a truth beyond control I need fetch no further arguments then your own sad experience, whose daily practice bespeaks the woful knowledge you have thereof.
That this is a truth beyond control I need fetch no further Arguments then your own sad experience, whose daily practice bespeaks the woeful knowledge you have thereof.
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and do we not find, that these optick nerves of ours which were made only to be the recesses of glorious and immortal objects, are by us made the casements and inlets to all kinds of folly? & madness that now our blear eyes are either offended with every beam of light, the sun of righteousness darts upon us (so miserable is the decay of our sight in respect of its noblest capacity and operations) or else in its luxuriancy and wantonness runs out, glaring upon vain and unprofitable things, to the breeding of base disorder and unreasonableness in our minds:
and do we not find, that these optic nerves of ours which were made only to be the Recesses of glorious and immortal objects, Are by us made the casements and inlets to all Kinds of folly? & madness that now our blear eyes Are either offended with every beam of Light, the sun of righteousness darts upon us (so miserable is the decay of our sighed in respect of its Noblest capacity and operations) or Else in its luxuriancy and wantonness runs out, glaring upon vain and unprofitable things, to the breeding of base disorder and unreasonableness in our minds:
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NONLATINALPHABET saith St. Chrysost. wicked men are unreasonable men: are they not without understanding that work wickedness? saith the Psalmist, Psal. 14.14. such is the extravagancy of our natural sight, that it for the most part makes way to the blindness of our spiritual sight. 3 Smelling;
Says Saint Chrysostom wicked men Are unreasonable men: Are they not without understanding that work wickedness? Says the Psalmist, Psalm 14.14. such is the extravagancy of our natural sighed, that it for the most part makes Way to the blindness of our spiritual sighed. 3 Smelling;
which once was like that of a pleasant field which the Lord hath blessed, is now by sinne become abominable, to God and nauseous to our selves, we lost the savour of that good ointment for which the Virgin daughters of Sion should love us;
which once was like that of a pleasant field which the Lord hath blessed, is now by sin become abominable, to God and nauseous to our selves, we lost the savour of that good ointment for which the Virgae daughters of Sion should love us;
for having in Adam lost the smell of those garments, more pleasant then that of Lebanus, we are now with holy Iob content to sit and enjoy the savour of a dunghil;
for having in Adam lost the smell of those garments, more pleasant then that of Lebanon, we Are now with holy Job content to fit and enjoy the savour of a dunghill;
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there is a filth, and stench remaining in the heart and conscience of every impenitent sinner, that the sweet perfumes of a pure mind and upright spirit, which continually refresh the heaven-borne souls, are forraign,
there is a filth, and stench remaining in the heart and conscience of every impenitent sinner, that the sweet perfumes of a pure mind and upright Spirit, which continually refresh the Heavenborn Souls, Are foreign,
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and have no alliance to them whose minds are orewhelmed with the turbulent cares of a tossed world, whose impatient billows serve but to force them so much the nearer dangers brink:
and have no alliance to them whose minds Are overwhelmed with the turbulent Cares of a tossed world, whose impatient billows serve but to force them so much the nearer dangers brink:
but happy is the man that hath so much wisdome, for we are so vitiated with the practice of evil, that we have no palate at all to relish heavenly food, minding rather to patch up our decaying carcases, which are daily veterascent and mouldring away,
but happy is the man that hath so much Wisdom, for we Are so vitiated with the practice of evil, that we have no palate At all to relish heavenly food, minding rather to patch up our decaying carcases, which Are daily veterascent and mouldering away,
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so that with Eves deceived eye, we are often prevailed with to trie and taste their goodness, fleeing from all holy consultation, till with her we pay no less then the smart of a troubled mind for the satisfying of an unbridled lust.
so that with Eves deceived eye, we Are often prevailed with to try and taste their Goodness, fleeing from all holy consultation, till with her we pay no less then the smart of a troubled mind for the satisfying of an unbridled lust.
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I question not but your own experience can sadly witness the truth of this assertion, that impatient and immoderate desires after carnal pleasures alwayes return laden with the intolerable burden of grief and sorrow. 5 Touching;
I question not but your own experience can sadly witness the truth of this assertion, that impatient and immoderate Desires After carnal pleasures always return laden with the intolerable burden of grief and sorrow. 5 Touching;
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the consideration whereof induced me the rather to stretch the line of your patience to a particular enumeration thereof, that so beholding our vileness we might be brought to consider, that the sins of our bodies and senses, such as are lusts, will wither in time, and decay of themselves;
the consideration whereof induced me the rather to stretch the line of your patience to a particular enumeration thereof, that so beholding our vileness we might be brought to Consider, that the Sins of our bodies and Senses, such as Are Lustiest, will wither in time, and decay of themselves;
but sinful habits, and spiritual wickedness, which vitiate and corrupt the mind (except in this life they be put off by grace) will continue to infect and oppress our souls to eternity;
but sinful habits, and spiritual wickedness, which vitiate and corrupt the mind (except in this life they be put off by grace) will continue to infect and oppress our Souls to eternity;
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of how much concernment then is it for us all to lay hold on those things that will stand by and witness for us in a day of trouble? We see the drowning man will catch at a straw, rather then let pass any thing that with safety may bring him to the shore;
of how much concernment then is it for us all to lay hold on those things that will stand by and witness for us in a day of trouble? We see the drowning man will catch At a straw, rather then let pass any thing that with safety may bring him to the shore;
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oh why then should we not be as wise for our spiritual estate, to lay up treasure where neither moth nor rust can come, to decay or lessen it? In a word, by all that hath been said, it plainly appears that the subject of sinne is the soul,
o why then should we not be as wise for our spiritual estate, to lay up treasure where neither moth nor rust can come, to decay or lessen it? In a word, by all that hath been said, it plainly appears that the Subject of sin is the soul,
making merchandise of that invaluable gemme, which a righteous man would purchase with the loss of life it self (could any thing but the blood of God make redemption thereof) or them that make a league with sinne and death;
making merchandise of that invaluable gem, which a righteous man would purchase with the loss of life it self (could any thing but the blood of God make redemption thereof) or them that make a league with sin and death;
And if the task would not procure wearisomness to your patience, I might in tracing holy ground, present you with variety of examples out of sacred Writ;
And if the task would not procure wearisomeness to your patience, I might in tracing holy ground, present you with variety of Examples out of sacred Writ;
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so that the Pelagians impeccant purity, and the Donatists unspotted sanctity, are but Apochryphal, and will never be inserted into the Christians Creed,
so that the Pelagians impeccant purity, and the Donatists unspotted sanctity, Are but Apocryphal, and will never be inserted into the Christians Creed,
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for we must say with holy David, in the words of my Text, If thou, Lord, wilt be extreme to mark what is done amiss, Lord, who can abide it? And the reasons of it are cleare.
for we must say with holy David, in the words of my Text, If thou, Lord, wilt be extreme to mark what is done amiss, Lord, who can abide it? And the Reasons of it Are clear.
a truth which but now I have preacht to your ears, my whole time for the most part hitherto being spent in the narration of our corruption both in soul and body, of the rebellion of each against other, and both against God;
a truth which but now I have preached to your ears, my Whole time for the most part hitherto being spent in the narration of our corruption both in soul and body, of the rebellion of each against other, and both against God;
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the soul sins, and the sin is conveyed thereunto by the organs of the body, which by a free consent are joyned in rebellion against the Father of lights;
the soul Sins, and the since is conveyed thereunto by the organs of the body, which by a free consent Are joined in rebellion against the Father of lights;
for there must be the concurrence of all circumstances to denominate an action good, whereas the defection and want but of one will make it become evil.
for there must be the concurrence of all Circumstances to denominate an actium good, whereas the defection and want but of one will make it become evil.
how much difficulty and industry is required to work in them one moral action that may beare the name of goodness? when, on the contrary, great restraints and much severity can scarce withhold them from multiplied acts of evil:
how much difficulty and industry is required to work in them one moral actium that may bear the name of Goodness? when, on the contrary, great restraints and much severity can scarce withhold them from multiplied acts of evil:
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3 That perfect symmetry of righteousness that obtaineth life, if there be found therein but the obliquity of one act, the demerit thereof will be eternal wrath;
3 That perfect symmetry of righteousness that obtaineth life, if there be found therein but the obliquity of one act, the demerit thereof will be Eternal wrath;
whereas Christs infinite merit onely can obtain our salvation; for the wrath of man worketh not the righteousness of God, St. Iames 1.20. By all which you cannot but understand the truth of our assertion, namely, its the corrupt nature of man to do amiss; together with the reasons thereof.
whereas Christ infinite merit only can obtain our salvation; for the wrath of man works not the righteousness of God, Saint James 1.20. By all which you cannot but understand the truth of our assertion, namely, its the corrupt nature of man to do amiss; together with the Reasons thereof.
and intolerable ire may we expect as the wages of our unrighteousness? For if thou Lord be extreme to mark what is done amiss, who can abide it? you have seen the doctrine cleared, let us a little apply it,
and intolerable ire may we expect as the wages of our unrighteousness? For if thou Lord be extreme to mark what is done amiss, who can abide it? you have seen the Doctrine cleared, let us a little apply it,
but rather fear him which is able to destroy both soul and body in hell; saith our Saviour, 10. S. Mat. 28. for patience provoked turns to the greatest fury,
but rather Fear him which is able to destroy both soul and body in hell; Says our Saviour, 10. S. Mathew 28. for patience provoked turns to the greatest fury,
and when the malevolous planet of Gods anger shall fall upon our heads, like the flying roll in the 5. of Zach. it will dread nothing, but everlasting destruction.
and when the malevolous planet of God's anger shall fallen upon our Heads, like the flying roll in the 5. of Zach it will dread nothing, but everlasting destruction.
Oh how should all our pulses beat at the remembrance of Gods wrath for sins! how contracted our span of of time, and how trembling should our clay cottages appear!
O how should all our pulses beatrice At the remembrance of God's wrath for Sins! how contracted our span of of time, and how trembling should our clay cottages appear!
and in humility to kiss the rod, then with impudent foreheads to stand it out against his vengeance? how should we with speed lay hold and fix upon all means that may bring us near unto himself? how willing should we be with the silken cords of his favour to be led to repentance, seeing he is so loth to be severe,
and in humility to kiss the rod, then with impudent foreheads to stand it out against his vengeance? how should we with speed lay hold and fix upon all means that may bring us near unto himself? how willing should we be with the silken cords of his favour to be led to Repentance, seeing he is so loath to be severe,
for what happiness can be expected when Gods heavenly countenance looks with anger upon us? for who can bind up that which God in wrath layes open? who can speak peace to that soul whom he afflicts? or if he withdraw, who can comfort us? and who can abide his justice when he is severe,
for what happiness can be expected when God's heavenly countenance looks with anger upon us? for who can bind up that which God in wrath lays open? who can speak peace to that soul whom he afflicts? or if he withdraw, who can Comfort us? and who can abide his Justice when he is severe,
when our breath shal be turned into sighs, our eyes into fountains of tears, and our hearts like mournful harpes, shall be hung upon the willowes of contrition,
when our breath shall be turned into sighs, our eyes into fountains of tears, and our hearts like mournful harps, shall be hung upon the willows of contrition,
before your souls be swallowed up in misery, and drowned with an overflowing deluge of useless tears (the onely Emblemes of a too late repentance) which shall never be wiped off with the smallest remnant of mercy,
before your Souls be swallowed up in misery, and drowned with an overflowing deluge of useless tears (the only Emblems of a too late Repentance) which shall never be wiped off with the Smallest remnant of mercy,
for then the Lamb slain for the redemption of your souls repenting, will be found no lese then Iudahs Lion enthroned, to condemne both soul and body for wilful and impenitent sins;
for then the Lamb slave for the redemption of your Souls repenting, will be found no less then Judas lion Enthroned, to condemn both soul and body for wilful and impenitent Sins;
so that we must all conclude with the words of my Text, If thou Lord wilt be extreme to mark what is done amiss, O Lord who may abide it? Regi seculorum immortali & invisibili, soli Deo honor & gloria, Amen.
so that we must all conclude with the words of my Text, If thou Lord wilt be extreme to mark what is done amiss, Oh Lord who may abide it? King seculorum immortali & Invisibili, soli God honour & gloria, Amen.
nor can the Creature ever expect to see its Creators face, without a renewed mind; For without Holiness no man shall ever see God, Heb. 12.14. We are but stubble to his consuming fire, so that while we are in a state of sinning, we are liable to damnation, It being a fearful thing to fall into the hands of the living God, whose just severity will wound the hairy scalp of such as willfully go astray:
nor can the Creature ever expect to see its Creators face, without a renewed mind; For without Holiness no man shall ever see God, Hebrew 12.14. We Are but stubble to his consuming fire, so that while we Are in a state of sinning, we Are liable to damnation, It being a fearful thing to fallen into the hands of the living God, whose just severity will wound the hairy scalp of such as wilfully go astray:
as if we were able to encounter devouring fire, or dwell with everlasting burning? especially when we consider but our own frame, we cannot but know we are but dust,
as if we were able to encounter devouring fire, or dwell with everlasting burning? especially when we Consider but our own frame, we cannot but know we Are but dust,
Oh then with what circumspection should our actions be performed, lest any evil or vicious habits should square themselves to joyn with us in our holiest Oblations!
O then with what circumspection should our actions be performed, lest any evil or vicious habits should square themselves to join with us in our Holiest Oblations!
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for the time is coming, when not astuta verba, but pura corda, (as Saint Bernard saith) not fair words, but honest hearts will prevail and commend us to him who judgeth all things;
for the time is coming, when not astuta verba, but Pura Corda, (as Saint Bernard Says) not fair words, but honest hearts will prevail and commend us to him who Judgeth all things;
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You may for a time sport your selves with the fire of lustful pleasures, but ere you are aware, the flame thereof will not onely sindge your gilded wings of ambitious desires which so long bore you up with the breath of popular applause,
You may for a time sport your selves with the fire of lustful pleasures, but ere you Are aware, the flame thereof will not only sing your gilded wings of ambitious Desires which so long boar you up with the breath of popular applause,
From which sacred concession, we have enedavoured to wind up the sum and substance of holy Davids intention into these four bottoms or doctrinal conclusions, viz.
From which sacred concession, we have enedavoured to wind up the sum and substance of holy Davids intention into these four bottoms or doctrinal conclusions, viz.
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and our progress in the dispatch of these truths hath but quitted the first, and made entrance upon the second, which together with the two latter, acompanied with your patience, shall at this time terminate my hours discourse.
and our progress in the dispatch of these truths hath but quit the First, and made Entrance upon the second, which together with the two latter, accompanied with your patience, shall At this time terminate my hours discourse.
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Examples of Gods patience and long forbearance have no where such lively representations as in our selves, whose unconsumed lives are nothing else but a series of continued mercy;
Examples of God's patience and long forbearance have no where such lively representations as in our selves, whose unconsumed lives Are nothing Else but a series of continued mercy;
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nor is there any rational account to be rendred for the same save onely that it is the good will of him that dwelleth in the bush, whose glory is not to be given to another;
nor is there any rational account to be rendered for the same save only that it is the good will of him that dwells in the bush, whose glory is not to be given to Another;
witness his sending the Gospel to the lost sheep of the house of Israel, his low condescention to Abraham, when he became Advocate for Sodom; and his own tears over Ierusalems approching ruine;
witness his sending the Gospel to the lost sheep of the house of Israel, his low condescension to Abraham, when he became Advocate for Sodom; and his own tears over Ierusalems approaching ruin;
I have seen an end of all perfection, but thy commandement is exceeding broad, saith holy David. Ps. 119.96. All the attributes of God like himself are from everlasting to everlasting.
I have seen an end of all perfection, but thy Commandment is exceeding broad, Says holy David. Ps. 119.96. All the attributes of God like himself Are from everlasting to everlasting.
for with him is great deliverance. 4 Great in extent of plenty, for God is rich in mercy; Eph. 2.4. But God (saith the Apostle) who is rich in mercy, for the great love wherewith he loved us, &c. as if St. Paul had spoke his mind in larger phrases thus;
for with him is great deliverance. 4 Great in extent of plenty, for God is rich in mercy; Ephesians 2.4. But God (Says the Apostle) who is rich in mercy, for the great love wherewith he loved us, etc. as if Saint Paul had spoke his mind in larger phrases thus;
O then who would not be in love with him that is so lovely in goodness? who would not in want flee to him for salvation, who is so rich in mercy, that he sent his only begotten Son into the world, that whosoever believes in him should not perish but have everlasting life? Iohn 9.15. 5 Great in respect of his works;
Oh then who would not be in love with him that is so lovely in Goodness? who would not in want flee to him for salvation, who is so rich in mercy, that he sent his only begotten Son into the world, that whosoever believes in him should not perish but have everlasting life? John 9.15. 5 Great in respect of his works;
If you survey Gods curious architecture in creating of the world, you'l find mercy communicating its goodness to poor man, in making him possessor and Lord of so rich a dominion;
If you survey God's curious architecture in creating of the world, You'll find mercy communicating its Goodness to poor man, in making him possessor and Lord of so rich a dominion;
but it took its proper seat to make restauration of his own most glorious Image in the death of his beloved Son, which is and will be manifested to the whole world;
but it took its proper seat to make restauration of his own most glorious Image in the death of his Beloved Son, which is and will be manifested to the Whole world;
each word of truth made manifest before us being a particular cal to every individual son of Adam to come and embrace him, the power of whose resurrection will raise their dead souls from a state of sinne to newness of life:
each word of truth made manifest before us being a particular call to every Individu son of Adam to come and embrace him, the power of whose resurrection will raise their dead Souls from a state of sin to newness of life:
& if any doubt the truth of this assertion, let them but peruse the 12. chap. of Genesis ▪ where they shall find the great unwillingness the father of compassions doth express to go about the destruction of that sinful city with righteous judgement, which to him is accounted a strange work ▪ nay it shall go well with Potiphars house and Pharaohs court also, if upright Ioseph dwell therein:
& if any doubt the truth of this assertion, let them but peruse the 12. chap. of Genesis ▪ where they shall find the great unwillingness the father of compassions does express to go about the destruction of that sinful City with righteous judgement, which to him is accounted a strange work ▪ nay it shall go well with Potiphars house and Pharaohs court also, if upright Ioseph dwell therein:
or else, which is far better, they shall be taken away from the evil to come, that their blest eyes may never see what utter ruine divine vengeance doth bring upon a sinful peopl•;
or Else, which is Far better, they shall be taken away from the evil to come, that their blessed eyes may never see what utter ruin divine vengeance does bring upon a sinful peopl•;
nay God complains in the Prophet Esay, All the day long have I stretched out my arme to a rebellious people, &c. (but saith he) I will not alwaies keep silence,
nay God complains in the Prophet Isaiah, All the day long have I stretched out my arm to a rebellious people, etc. (but Says he) I will not always keep silence,
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yet he will not alwayes be silent, abused patience turning into the greatest fury: witnesse his passionate compassion over sinful Ierusalem, whom thus he speaks;
yet he will not always be silent, abused patience turning into the greatest fury: witness his passionate compassion over sinful Ierusalem, whom thus he speaks;
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and I will kill her children with death, Rev. 2.21, 22. By all which (as in a chrystal mirrour) you may clearly see the sad event which continually attends an impenitent state;
and I will kill her children with death, Rev. 2.21, 22. By all which (as in a crystal mirror) you may clearly see the sad event which continually attends an impenitent state;
shall I call it a mercy to the wicked, that God suffers them to treasure up wrath against the day of wrath? had it not been a greater mercy rather to have cut them off by shortning of their dayes? for by it surely something had been substracted from their torments, which is proportioned to,
shall I call it a mercy to the wicked, that God suffers them to treasure up wrath against the day of wrath? had it not been a greater mercy rather to have Cut them off by shortening of their days? for by it surely something had been substracted from their torments, which is proportioned to,
though, on the one hand, their length of dayes shewes Gods unwearied patience, yet, on the other hand, it gives full proof of their final intolerable misery.
though, on the one hand, their length of days shows God's unwearied patience, yet, on the other hand, it gives full proof of their final intolerable misery.
nay, a Nation may be arrived to the very Zenith of Sinne, and yet Judgment not immediately follow, witness Ierusalem, (and oh that England might not be brought in for a testimony also!
nay, a nation may be arrived to the very Zenith of Sin, and yet Judgement not immediately follow, witness Ierusalem, (and o that England might not be brought in for a testimony also!
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I mean as not deserving what she did) for they had committed the greatest of sinnes, in not only slaying the Prophets, stoning them that preacht repentance unto them,
I mean as not deserving what she did) for they had committed the greatest of Sins, in not only slaying the prophets, stoning them that preached Repentance unto them,
Thus in respect of Sinners unconverted, of Saints that are converted, and of Reprobates that will not be converted, God is not alwayes extreme to punish.
Thus in respect of Sinners unconverted, of Saints that Are converted, and of Reprobates that will not be converted, God is not always extreme to Punish.
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a God of so pure a nature that he cannot behold sinne without hatred, and yet a God of so rich mercy, that he saves the soul when it hath sinned, proclaiming himself to be the Lord, gracious and merciful, passing by iniquity, trangression and sinne:
a God of so pure a nature that he cannot behold sin without hatred, and yet a God of so rich mercy, that he saves the soul when it hath sinned, proclaiming himself to be the Lord, gracious and merciful, passing by iniquity, Transgression and sin:
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but casts our sinnes behind his back, as if no dishonour were done to his Holy Name by them? Why doth he thus (saith that holy Father, expostulating with himself) but meerly because he will not be extreme with us? O therefore admire the riches of Gods mercy, who gives you space to repent,
but Cast our Sins behind his back, as if no dishonour were done to his Holy Name by them? Why does he thus (Says that holy Father, expostulating with himself) but merely Because he will not be extreme with us? O Therefore admire the riches of God's mercy, who gives you Molle to Repent,
Oh I beseech you then, if you expect that God should make your souls incessantly happy in his eternity, be you holy ( in tua aeternitate, as Saint Bernard saith) in thy limited and short eternity, that so you may come to see, not his footsteps or back parts,
O I beseech you then, if you expect that God should make your Souls incessantly happy in his eternity, be you holy (in tua aeternitate, as Saint Bernard Says) in thy limited and short eternity, that so you may come to see, not his footsteps or back parts,
Our sacrifice and propitiation can be nothing as from our selves, its onely Jesus Christ the righteous that can satisfie Gods offended justice for our sinnes;
Our sacrifice and propitiation can be nothing as from our selves, its only jesus christ the righteous that can satisfy God's offended Justice for our Sins;
the partition-wall which sin had erected, by his suffering is now destroyed and broken down, that so we may now come with boldness to the throne of Grace, having an High Priest pleading continually for us,
the partition-wall which since had erected, by his suffering is now destroyed and broken down, that so we may now come with boldness to the throne of Grace, having an High Priest pleading continually for us,
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severity to them that go on in sinne impenitently, but goodness to them which truly repent, Rom. 11.22. Oh therefore let me perswade you whose souls as yet sit in darkness, and in a state of sinne, to awaken your selves out of this woful security;
severity to them that go on in sin impenitently, but Goodness to them which truly Repent, Rom. 11.22. O Therefore let me persuade you whose Souls as yet fit in darkness, and in a state of sin, to awaken your selves out of this woeful security;
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but on the other hand, if thou continue in sinne, know assuredly, thou vile impenitent, he will come in flames of fire, to revenge himself upon thy implacable and immalleable heart:
but on the other hand, if thou continue in sin, know assuredly, thou vile impenitent, he will come in flames of fire, to revenge himself upon thy implacable and immalleable heart:
the same Word that gave the world a being, can carry her again to the grave of destruction, leaving her in the same confused Chaos which his merciful goodness at first found her in;
the same Word that gave the world a being, can carry her again to the grave of destruction, leaving her in the same confused Chaos which his merciful Goodness At First found her in;
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and Egypt covered with thick darkness, and acknowledges not an Infinite Deity? Examples are most profitable illustrations of his power in dealing with the sonnes of men,
and Egypt covered with thick darkness, and acknowledges not an Infinite Deity? Examples Are most profitable illustrations of his power in dealing with the Sons of men,
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What son of Adam is there that knows not of his fathers fall, and the dreadful curse the just consequent thereof? In the day thou eatest thereof thou shalt surely die, Gen. 2.17. and it was surely performed;
What son of Adam is there that knows not of his Father's fallen, and the dreadful curse the just consequent thereof? In the day thou Eatest thereof thou shalt surely die, Gen. 2.17. and it was surely performed;
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But you'l say, what means this? Can God destroy that which he hath made? Can he that delights in man, destroy or despise the works of his hands? Will he pluck down with one hand what but now he built? And can he laugh when their fear comes, who hath sworn he delights not in the sinners death? Nothing less;
But You'll say, what means this? Can God destroy that which he hath made? Can he that delights in man, destroy or despise the works of his hands? Will he pluck down with one hand what but now he built? And can he laugh when their Fear comes, who hath sworn he delights not in the Sinners death? Nothing less;
Though it is true, God afflicts not willingly, yet he doth, and will punish the sonnes of men when they sinne and wilfully go astray; and that for these reasons:
Though it is true, God afflicts not willingly, yet he does, and will Punish the Sons of men when they sin and wilfully go astray; and that for these Reasons:
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as it is his Mercy that offers, and invites us to accept of Salvation, so also will it be the office of his Justice infinitely to punish all those that refuse to come when called by his Word and Spirit.
as it is his Mercy that offers, and invites us to accept of Salvation, so also will it be the office of his justice infinitely to Punish all those that refuse to come when called by his Word and Spirit.
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I say unto you, that none of those men which were bidden shall tast of my Supper, S. Luke 14.24. though God spare us for a time, yet he will send forth Iudgment unto victory.
I say unto you, that none of those men which were bidden shall taste of my Supper, S. Luke 14.24. though God spare us for a time, yet he will send forth Judgement unto victory.
for if God reward us with glory (if we serve him) above our deserts, can we condemn him for but rewarding us according to our faults? and if he do spare us,
for if God reward us with glory (if we serve him) above our deserts, can we condemn him for but rewarding us according to our Faults? and if he do spare us,
but God will sometimes be extreme to punish, because the nature of his justice is such as that it will proportion its punishment to our deserts, and that with speed too;
but God will sometime be extreme to Punish, Because the nature of his Justice is such as that it will proportion its punishment to our deserts, and that with speed too;
for the time draws neer, when God will come to judge the earth righteously, and the nations with his truth, Psal. 96.13. He will try all things (as the refiner) by fire, which will discover and make legible that NONLATINALPHABET, the blind and subtil characters of mens thoughts and actions, which before could not be read or perceived;
for the time draws near, when God will come to judge the earth righteously, and the Nations with his truth, Psalm 96.13. He will try all things (as the refiner) by fire, which will discover and make legible that, the blind and subtle characters of men's thoughts and actions, which before could not be read or perceived;
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and all this by the power of his righteous judgement, and the unerring law of his revealed will, those righteous statutes, the breaking whereof will make the wicked call to the mountains to cover them from the wrath of the Lamb, when he shall come in flaming fire to render vengeance upon all ungodly and impenitent sinners;
and all this by the power of his righteous judgement, and the unerring law of his revealed will, those righteous statutes, the breaking whereof will make the wicked call to the Mountains to cover them from the wrath of the Lamb, when he shall come in flaming fire to render vengeance upon all ungodly and impenitent Sinners;
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and no doubt but if you thus do, but he who lends an ear to the cry of speechless blood, will not turne it away from the voice of your petitions, especially if put up in the name of him, whose employment it is to propitiate for the sins of the whole world;
and no doubt but if you thus do, but he who lends an ear to the cry of speechless blood, will not turn it away from the voice of your petitions, especially if put up in the name of him, whose employment it is to propitiate for the Sins of the Whole world;
not that the water alone hath any cleansing virtue in it, (for the very springs must be purged by the rock Jesus Christ) yet contrition is ofttimes an inseparable signe of being cleansed;
not that the water alone hath any cleansing virtue in it, (for the very springs must be purged by the rock jesus christ) yet contrition is ofttimes an inseparable Signen of being cleansed;
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and where our sins look as red as crimson, we must endeavour to have our tears as white as snow, that falling sincerely from the eye of a true penitentiary they prevail with the father of mercies to pass over our souls when his judgements begin to be executed;
and where our Sins look as read as crimson, we must endeavour to have our tears as white as snow, that falling sincerely from the eye of a true penitentiary they prevail with the father of Mercies to pass over our Souls when his Judgments begin to be executed;
so then we must put off the redness of guilt, that so we may be clothed with the white robe of innocency, by getting our sins and iniquities blotted out.
so then we must put off the redness of guilt, that so we may be clothed with the white robe of innocency, by getting our Sins and iniquities blotted out.
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or like the costly gilt of a well-tuned instrument, appearing pleasant while such, but when once the strings begin to jar, the impatient hand with fury casts both them and all its beauty from it,
or like the costly gilded of a well-tuned Instrument, appearing pleasant while such, but when once the strings begin to jar, the impatient hand with fury Cast both them and all its beauty from it,
for there is nothing hath been so much the bane of Christian community, as an overweening conceit of our own sanctity, saluting every man with a Pharisaical Stand off, I am more holy then thou, disdaining to think any are so high in Christs esteem as our selves;
for there is nothing hath been so much the bane of Christian community, as an overweening conceit of our own sanctity, saluting every man with a Pharisaical Stand off, I am more holy then thou, disdaining to think any Are so high in Christ esteem as our selves;
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what was reported of Dionysius the Emperour, and left upon record for his eternal fame, viz. that he wept when he came to subscribe his name to condemne a man,
what was reported of Dionysius the Emperor, and left upon record for his Eternal fame, viz. that he wept when he Come to subscribe his name to condemn a man,
and yet a true symptome of his unwillingness to put the same in execution, though they were already come to the Zenith of impiety, killing the King of Glory,
and yet a true Symptom of his unwillingness to put the same in execution, though they were already come to the Zenith of impiety, killing the King of Glory,
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therefore he saith, how shall I give thee up O Ephraim? and, I will not execute the fierceness of mine anger, &c. Hos. 11.8, 9. therefore, he that hateth nothing that he hath made, will not alwaies be extreme with what he hath not made,
Therefore he Says, how shall I give thee up O Ephraim? and, I will not execute the fierceness of mine anger, etc. Hos. 11.8, 9. Therefore, he that hates nothing that he hath made, will not always be extreme with what he hath not made,
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wherein he that runs may read this sacred truth, that God is not alwaies extreme to mark what is done amiss, but is full of compassion. And this he doth
wherein he that runs may read this sacred truth, that God is not always extreme to mark what is done amiss, but is full of compassion. And this he does
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And that the power of this glorious name may never fall, nor the remembrance thereof fail in the hearts of the sons of men, he will still go on to make his merciful name in much glory, in much majesty to pass before them;
And that the power of this glorious name may never fallen, nor the remembrance thereof fail in the hearts of the Sons of men, he will still go on to make his merciful name in much glory, in much majesty to pass before them;
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for all the waies of the Lord are mercy and truth, Ps. 26.10. For though many sorrowes shall be to the wicked, yet he that trusteth in the Lord mercy shall compass him about. Ps. 32.10. He is onely the God that heareth, and can answer prayer, therefore to him must all flesh come:
for all the ways of the Lord Are mercy and truth, Ps. 26.10. For though many sorrows shall be to the wicked, yet he that Trusteth in the Lord mercy shall compass him about. Ps. 32.10. He is only the God that hears, and can answer prayer, Therefore to him must all Flesh come:
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therefore when God in mercy spares his people from demerited wrath, he compares himself to a father, vailing his compassion under that tender relation;
Therefore when God in mercy spares his people from demerited wrath, he compares himself to a father, vailing his compassion under that tender Relation;
but when justice can no longer spare but by being injurious to its honour, by the provocation of our sins calling for vengeance to be poured upon our persons,
but when Justice can no longer spare but by being injurious to its honour, by the provocation of our Sins calling for vengeance to be poured upon our Persons,
then he represents himself like a woman big with pain, and travailing with grief (if I may so speak) to bring forth that just ire he hath been long in conceiving.
then he represents himself like a woman big with pain, and travailing with grief (if I may so speak) to bring forth that just ire he hath been long in conceiving.
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Let thy lawes (O Lord) be writ in bloody characters upon the sinners head, is justices language, that so he may eternally wound the hairy scalp of him that hath wilfully gone astray:
Let thy laws (Oh Lord) be writ in bloody characters upon the Sinners head, is Justices language, that so he may eternally wound the hairy scalp of him that hath wilfully gone astray:
for indeed mercy is the true mother of our lives, which else had long since been a sacrifice for our sins, had not the scape-goat carried them away into the land of forgetfulness, and by becoming a victime for the same, buried all our transgressions in his grave, that so they may never be able to rise in judgement, either against our persons or our services;
for indeed mercy is the true mother of our lives, which Else had long since been a sacrifice for our Sins, had not the scapegoat carried them away into the land of forgetfulness, and by becoming a victim for the same, buried all our transgressions in his grave, that so they may never be able to rise in judgement, either against our Persons or our services;
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First, for his glory in general, that being the utmost my limited time and your patience will give leave to discuss, reserving the more particular parts, together with the dispatch of the two last doctrines, to our second part of this discourse: but I say
First, for his glory in general, that being the utmost my limited time and your patience will give leave to discuss, reserving the more particular parts, together with the dispatch of the two last doctrines, to our second part of this discourse: but I say
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1. Generally, and in that I shall onely but point you to those excellent graces wherewith he is pleased to furnish the hearts of the sons of men, that thereby they may become vessels fit for the masters service.
1. Generally, and in that I shall only but point you to those excellent graces wherewith he is pleased to furnish the hearts of the Sons of men, that thereby they may become vessels fit for the Masters service.
and lastly, he calls our charity to exercise its benevolence, knowing that besides the hundred-fold which in this life we shall receive for one drop of cold water bestowed in his name,
and lastly, he calls our charity to exercise its benevolence, knowing that beside the hundredfold which in this life we shall receive for one drop of cold water bestowed in his name,
and wilt thou bring me unto dust again? Job 10.9. and again Job 7.17, 20. What is man that thou shouldest magnifie him, and that thou shouldest set thy heart upon him? I have sinned, what shall I do u•to thee O thou preserver of men? why hast thou set me as a mark against thee? &c. Once for all, take it in the 14. chap. 2. vers.
and wilt thou bring me unto dust again? Job 10.9. and again Job 7.17, 20. What is man that thou Shouldst magnify him, and that thou Shouldst Set thy heart upon him? I have sinned, what shall I do u•to thee Oh thou preserver of men? why hast thou Set me as a mark against thee? etc. Once for all, take it in the 14. chap. 2. vers.
let no iniquity ever have any more dominion over you, get all your actions salted with true grace, that God may smell a sweet savour in your holy devotions and pious services, knowing that your best performances are but gilded appearances,
let no iniquity ever have any more dominion over you, get all your actions salted with true grace, that God may smell a sweet savour in your holy devotions and pious services, knowing that your best performances Are but gilded appearances,
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for scarce one had sinned, but one was promised to save, the Son of God was promised and presented to the Patriarchs, being revealed to them by his promises,
for scarce one had sinned, but one was promised to save, the Son of God was promised and presented to the Patriarchs, being revealed to them by his promises,
he saw a fit vessel wherein he would inclose his son ( viz. the Blessed Virgin) and therefore he sends his Angel to provide a lodging, telling her that she was highly honoured of God, and she shall conceive in her womb,
he saw a fit vessel wherein he would enclose his son (viz. the Blessed Virgae) and Therefore he sends his Angel to provide a lodging, telling her that she was highly honoured of God, and she shall conceive in her womb,
for though her appearance might have been excused, yet she would not disobey the lawful magistrates command, the custome of women is on Mary; but alas, desolate Virgin, she is driven to that pass, that having no room in the inne, necessity compels her to make a chamber of the stable,
for though her appearance might have been excused, yet she would not disobey the lawful Magistrates command, the custom of women is on Marry; but alas, desolate Virgae, she is driven to that pass, that having no room in the inn, necessity compels her to make a chamber of the stable,
In which words consider with me these four general parts. 1 A Virgins travail. 2 A mothers tenderness. 3 A childs poverty. 4 The peoples inhospitality. 1 A Virgins travail:
In which words Consider with me these four general parts. 1 A Virgins travail. 2 A mother's tenderness. 3 A child's poverty. 4 The peoples inhospitality. 1 A Virgins travail:
She brought forth her first-borne sonne. 2 A mothers tenderness: She wrapped him in swadling-clothes. 3 A childs poverty: laid in a manger. 4 The peoples inhospitality:
She brought forth her firstborn son. 2 A mother's tenderness: She wrapped him in swaddling-clothes. 3 A child's poverty: laid in a manger. 4 The peoples inhospitality:
the virgin his mother as his substance, or the matter of his person, whereby he is called the son of man, that by this means he might be joyned to our nature,
the Virgae his mother as his substance, or the matter of his person, whereby he is called the son of man, that by this means he might be joined to our nature,
but of the spirit, because of the spirit we are made one with Christ, and are thereby become the sons of God, that Christ was conceived of the Holy Ghost and of Mary is most certain,
but of the Spirit, Because of the Spirit we Are made one with christ, and Are thereby become the Sons of God, that christ was conceived of the Holy Ghost and of Marry is most certain,
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for she was no Harlot, but one under espousals, and yet not a wife, but a virgin, for as yet she had not known man, St. Luk. 1.34. Mary brought forth Christ, for she brought forth; which brings me to the second thing.
for she was no Harlot, but one under espousals, and yet not a wife, but a Virgae, for as yet she had not known man, Saint Luk. 1.34. Marry brought forth christ, for she brought forth; which brings me to the second thing.
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2. The birth, she brought forth; when the fulness of time was brought to the period, he that made time was in time, he that created the world came into the world, he that brought forth his mother was born of his mother:
2. The birth, she brought forth; when the fullness of time was brought to the Period, he that made time was in time, he that created the world Come into the world, he that brought forth his mother was born of his mother:
the Creator makes use sometimes of a creature to produce his omnipotency, and who cannot admire such purity, virginity, in such pregnancy? that the fruit of her body should ripen,
the Creator makes use sometime of a creature to produce his omnipotency, and who cannot admire such purity, virginity, in such pregnancy? that the fruit of her body should ripen,
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it made the holy virgin say, I will sing and rejoyce in God my Saviour, and yet her son, a son in several natures, a son equal with God, and like to his mother;
it made the holy Virgae say, I will sing and rejoice in God my Saviour, and yet her son, a son in several nature's, a son equal with God, and like to his mother;
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what an honor is it to be dignified above the Angels, and the natural Son of God thus becoming the son of man? Our nature though it be base by degeneration,
what an honour is it to be dignified above the Angels, and the natural Son of God thus becoming the son of man? Our nature though it be base by degeneration,
and, not my blood, but Christianity makes me noble said that worthy Emperour Constantine: here is comfort that God is not ashamed to call us brethren; and that 2 wayes. 1 By right of propriety;
and, not my blood, but Christianity makes me noble said that worthy Emperor Constantine: Here is Comfort that God is not ashamed to call us brothers; and that 2 ways. 1 By right of propriety;
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and what an honour and comfort is it to us to be brethren unto the son of God? that we that have the earth for our mother should have the God of heaven for our father? and will he deny us any thing that hath given himself to be our father,
and what an honour and Comfort is it to us to be brothers unto the son of God? that we that have the earth for our mother should have the God of heaven for our father? and will he deny us any thing that hath given himself to be our father,
he that hath given marks to redeem us will he not crown us? shall we doubt to receive any good from him, in regard Christ is our brother, in that he took our nature upon him? for he was born of the Virgin Mary; for she brought forth her first-born son.
he that hath given marks to Redeem us will he not crown us? shall we doubt to receive any good from him, in regard christ is our brother, in that he took our nature upon him? for he was born of the Virgae Marry; for she brought forth her firstborn son.
what a wondrous abasement was this of Christ, that he that enjoyed the height of Divinity, should yet be the lowest of our nature? that the Word should be incarnate, should be borne? that the great God should become a child? that the Ancient of dayes should become an infant of one day? that the Almighty Iehovah should become the weakest of men,
what a wondrous abasement was this of christ, that he that enjoyed the height of Divinity, should yet be the lowest of our nature? that the Word should be incarnate, should be born? that the great God should become a child? that the Ancient of days should become an infant of one day? that the Almighty Jehovah should become the Weakest of men,
yea even as a child? that glory should be so humbled that God should become man? this is the wonder of wonders, a miracle placed upon pinacle of admiration that he whom the Heaven of Heavens cannot contain ▪ should be laid in a manger:
yea even as a child? that glory should be so humbled that God should become man? this is the wonder of wonders, a miracle placed upon pinnacle of admiration that he whom the Heaven of Heavens cannot contain ▪ should be laid in a manger:
she brought forth her first-born son, and wrapped him in swadling-clothes. She wrapped him; that custome was the office of a midwife, the visitation of friends and kindred;
she brought forth her firstborn son, and wrapped him in swaddling-clothes. She wrapped him; that custom was the office of a midwife, the Visitation of Friends and kindred;
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among those many women in Bethlehem, was there no tender mother to afford Mary the office of common civility? none to consider the wants of a necessitous Virgin? among the many that gave to Caesar was there none to give to God the things of God? Never was heavenly majesty invested in so homely a throne;
among those many women in Bethlehem, was there not tender mother to afford Marry the office of Common civility? none to Consider the Wants of a necessitous Virgae? among the many that gave to Caesar was there none to give to God the things of God? Never was heavenly majesty invested in so homely a throne;
what was there in Christ that he should be clothed, and thus clothed? surely no unrighteousness of his procured it but Christ was covered with these, onely for our sakes, whose sinful nakedness wanted the covering of his righteousness.
what was there in christ that he should be clothed, and thus clothed? surely no unrighteousness of his procured it but christ was covered with these, only for our sakes, whose sinful nakedness wanted the covering of his righteousness.
Christ was abased as to a beast, left all honour as to understanding, that he might restore them to spiritual wisdome who by sinne were become like the beasts that perish.
christ was abased as to a beast, left all honour as to understanding, that he might restore them to spiritual Wisdom who by sin were become like the beasts that perish.
O silly creature, know thy master, the Lord of honour is now companion of beasts; obey him then in his humiliation, that hath disobeyed him in his glory;
O silly creature, know thy master, the Lord of honour is now Companion of beasts; obey him then in his humiliation, that hath disobeyed him in his glory;
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what can we behold in this his abridgment, but the contemning of the pride and the glory of the world in his sanctified humility? why should Christ be thus low and mean,
what can we behold in this his abridgment, but the contemning of the pride and the glory of the world in his sanctified humility? why should christ be thus low and mean,
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If our Saviour did so humble himself to this mean condition, how low should we humble our selves before him? did the Son of God abase himself to misery and death, that he might exalt us to glory and life? therefore why are you lifted up? While Christ was vile thou wert raised up;
If our Saviour did so humble himself to this mean condition, how low should we humble our selves before him? did the Son of God abase himself to misery and death, that he might exalt us to glory and life? Therefore why Are you lifted up? While christ was vile thou Wertenberg raised up;
though Christ was patient, thou art full of impatient malice; he embraces where thou despisest; thou likest not the tast of delicates, yet he sucked a poor womans breasts;
though christ was patient, thou art full of impatient malice; he embraces where thou Despisest; thou likest not the taste of delicates, yet he sucked a poor woman's breasts;
what was magnificent there but that which was noysome, and by the presence of Christ was made pure? a dark dungeon by this bright sun becomes full of light;
what was magnificent there but that which was noisome, and by the presence of christ was made pure? a dark dungeon by this bright sun becomes full of Light;
the rags that wrapped him were more precious then rayment of purple, the clouts that comforted him were of more value then if made of the finest and most gorgeous linen.
the rags that wrapped him were more precious then raiment of purple, the clouts that comforted him were of more valve then if made of the Finest and most gorgeous linen.
O Lord, our hearts are by reason of sin become dens, caves, and stables of uncleanness, oh that thou wouldest sanctifie and beautifie them by thy glorious presence!
O Lord, our hearts Are by reason of since become dens, caves, and stables of uncleanness, o that thou Wouldst sanctify and beautify them by thy glorious presence!
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or her sudden travail rather a cause of the Bethlehemites uncharitableness? poor virgin, and yet happy mother of so blest a babe, she comes too late to be lodged in the Inne, that came too soon to be entertained of her kindred;
or her sudden travail rather a cause of the Bethlehemites uncharitableness? poor Virgae, and yet happy mother of so blessed a babe, she comes too late to be lodged in the Inn, that Come too soon to be entertained of her kindred;
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then entertain a stranger for Gods sake? What, do you throw God into a stable? Know you not that out of you shall come the ruler of Israel? Mich. 5.2.
then entertain a stranger for God's sake? What, do you throw God into a stable? Know you not that out of you shall come the ruler of Israel? Mich. 5.2.
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how shall these hard hearts of ours that will not receive him be ground to powder, when that great milstone shall fall upon us for our hardness and impenitency? do not your hearts tremble to hear the sad doom? I was a stranger, and ye took me not in;
how shall these hard hearts of ours that will not receive him be ground to powder, when that great millstone shall fallen upon us for our hardness and impenitency? do not your hearts tremble to hear the sad doom? I was a stranger, and you took me not in;
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With what diligence and care should we sweep our houses, set open our doors, and make us in a readiness when we heard of some earthly monarch that were coming to us? and thus we should by repentance and holy devotion prepare our hearts, that they may be meet Tabernacles for him,
With what diligence and care should we sweep our houses, Set open our doors, and make us in a readiness when we herd of Some earthly monarch that were coming to us? and thus we should by Repentance and holy devotion prepare our hearts, that they may be meet Tabernacles for him,
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or give us the felicity of his chosen, and make us rejoyce with the gladnesse of his people? or with S. Paul, Why should I fight with beasts at Ephesus, or contend with unreasonable men? Why should I subdue the beastly lusts of the flesh,
or give us the felicity of his chosen, and make us rejoice with the gladness of his people? or with S. Paul, Why should I fight with beasts At Ephesus, or contend with unreasonable men? Why should I subdue the beastly Lustiest of the Flesh,
or overcome sinfull corruptions, or rather, not run to all excesse of riot, were it not that after this life there is laid up a crown of glory, which God will give to them that love and serve him? Why should we arraign and judge our selves,
or overcome sinful corruptions, or rather, not run to all excess of riot, were it not that After this life there is laid up a crown of glory, which God will give to them that love and serve him? Why should we arraign and judge our selves,
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for to bring these dayes to an end, were it not, that upon this moment hangs eternity, which we shall be possessed of when death shall be swallowed up of victory, and mortality shall put on immortality? or why should we account all things loss and dung for the excellency of Christ, but that besides the hundred-fold which we shall receive here below, God will reckon us among his precious Jewels? Why should we not embrace liberty and freedom, rather then abide a furnace of trials, were there not the Son of God to comfort us,
for to bring these days to an end, were it not, that upon this moment hangs eternity, which we shall be possessed of when death shall be swallowed up of victory, and mortality shall put on immortality? or why should we account all things loss and dung for the excellency of christ, but that beside the hundredfold which we shall receive Here below, God will reckon us among his precious Jewels? Why should we not embrace liberty and freedom, rather then abide a furnace of trials, were there not the Son of God to Comfort us,
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Why should we not be discouraged at the death of friends, and with great despondency hang down our heads in discomfort, when we see the lives of our relations are cut off,
Why should we not be discouraged At the death of Friends, and with great despondency hang down our Heads in discomfort, when we see the lives of our relations Are Cut off,
and withall remember that we our selves must shortly turn to dust, were we not assured, that he who out of stones can raise up children unto Abraham, will from among these stones raise us again,
and withal Remember that we our selves must shortly turn to dust, were we not assured, that he who out of stones can raise up children unto Abraham, will from among these stones raise us again,
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1. The termination of this happiness, We. 2. The foundation of it, and that is in Christ. 3. There is the common term, where the one hath interest in the other,
1. The termination of this happiness, We. 2. The Foundation of it, and that is in christ. 3. There is the Common term, where the one hath Interest in the other,
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If we invert the order of the words, we may draw these Conclusions: 1. From the extension, all men miserable; That all men are of themselves miserable. 2. From the intension, we the most miserable; That Christians in this life, are outwardly most miserable.
If we invert the order of the words, we may draw these Conclusions: 1. From the extension, all men miserable; That all men Are of themselves miserable. 2. From the intention, we the most miserable; That Christians in this life, Are outwardly most miserable.
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So that here are the two Vessels spoken of by the Prophet, The first was marred, and another made in its stead, here is the one Vessel of sorrow, the other of joy;
So that Here Are the two Vessels spoken of by the Prophet, The First was marred, and Another made in its stead, Here is the one Vessel of sorrow, the other of joy;
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though all men are miserable, and Christ•ans in this life the most miserable, yet by the hope in this life which they have of the hope of the life to come; the misery is taked away:
though all men Are miserable, and Christ•ans in this life the most miserable, yet by the hope in this life which they have of the hope of the life to come; the misery is taked away:
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2. Appropriate, and here man must fully joyn himself to misery, for there are severall kinds of misery, proportionable to his several degrees of knowledge,
2. appropriate, and Here man must Fully join himself to misery, for there Are several Kinds of misery, proportionable to his several Degrees of knowledge,
3. On all those outward, now if not utterly past, yet far-spent dayes, in collection of which, all the good that is found therein what of it can satisfie an immortal soul,
3. On all those outward, now if not utterly passed, yet far-spent days, in collection of which, all the good that is found therein what of it can satisfy an immortal soul,
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yet how short are all earthly things in their durance, yielding to change even while we enjoy them? as holy David, I said in my prosperity I shall never be moved.
yet how short Are all earthly things in their durance, yielding to change even while we enjoy them? as holy David, I said in my Prosperity I shall never be moved.
Yet holy David he found his thoughts deceived, which made him complain, Thou didst turn away thy eyes, and I was troubled; and holy Job experienced no lesse, When I looked for peace, and quietness, then came trouble.
Yet holy David he found his thoughts deceived, which made him complain, Thou didst turn away thy eyes, and I was troubled; and holy Job experienced no less, When I looked for peace, and quietness, then Come trouble.
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Christ knew no sin, yet he was a man of sorrow ▪ the imputation of our sin, made him the heir of our sorrows, he being the Surety for man, he paid the debt when the Principal went free, which brought him to that pathetical exclamation, Behold, if •ver sorrow was like unto my sorrow.
christ knew no since, yet he was a man of sorrow ▪ the imputation of our since, made him the heir of our sorrows, he being the Surety for man, he paid the debt when the Principal went free, which brought him to that pathetical exclamation, Behold, if •ver sorrow was like unto my sorrow.
The creature is made subject to vanity, not willingly, but by constraint, Wherefore the whole Creation groaneth and travaileth in pain together until now, &c. Rom. 8.20, 22. How much more Man is become miserable,
The creature is made Subject to vanity, not willingly, but by constraint, Wherefore the Whole Creation Groaneth and Travaileth in pain together until now, etc. Rom. 8.20, 22. How much more Man is become miserable,
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yet notwithstanding it often cometh to pass that through the inequality of sufferings in this present life, she and all her followers must wear garments of a deeper black,
yet notwithstanding it often comes to pass that through the inequality of sufferings in this present life, she and all her followers must wear garments of a Deeper black,
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V•rtue hath such power over the soul of man, could it be seen, it is so pure it would ravish the beholder with admiration, that it is strange how it comes to pass,
V•rtue hath such power over the soul of man, could it be seen, it is so pure it would ravish the beholder with admiration, that it is strange how it comes to pass,
though grace be but vertue sanctified, and raised to contemplation, that she that commends her better part, is so far from having that respect due to her, that she is made the heir of sorrows,
though grace be but virtue sanctified, and raised to contemplation, that she that commends her better part, is so Far from having that respect due to her, that she is made the heir of sorrows,
1. Inwardly, while the godly cry out with holy David, Woe is me that I am constrained to dwell in Mesech, &c. or with just L•t (while in Sodom ) who complained that his righteous soul was vexed with the unclean conversation of the wicked, hearing the sacred Name of God blasphemed with oaths,
1. Inwardly, while the godly cry out with holy David, Woe is me that I am constrained to dwell in Mesech, etc. or with just L•t (while in Sodom) who complained that his righteous soul was vexed with the unclean Conversation of the wicked, hearing the sacred Name of God blasphemed with Oaths,
1. Secret, witness the low esteem and base value the world rate Gods Jewels at; accounting them the filth, and off scouring of the world. 2. Manifest;
1. Secret, witness the low esteem and base valve the world rate God's Jewels At; accounting them the filth, and off scouring of the world. 2. Manifest;
And Ahab called Elijah, him that troubled Israel, 1 King. 18.17. 2. In behaviour; and thus the drunkards make songs of David; and even Christ himself is derided;
And Ahab called Elijah, him that troubled Israel, 1 King. 18.17. 2. In behaviour; and thus the drunkards make songs of David; and even christ himself is derided;
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the Jews mock him in his Prophetick Office, saying, Prophesie who smote thee, St. Mat. 26.68. The Souldiers mocked him in his Priestly Office, bowing their knees, and worshipped him, St. Mark. 15.19.
the jews mock him in his Prophetic Office, saying, Prophesy who smote thee, Saint Mathew 26.68. The Soldiers mocked him in his Priestly Office, bowing their knees, and worshipped him, Saint Mark. 15.19.
and here what mischiefs are not executed, while wicked mens heads are plotting against the Lords peculiar people? Their foul suggestions create ways to disturb them, that we cannot conclude that Homo est homini Deus, that man is to man a God,
and Here what mischiefs Are not executed, while wicked men's Heads Are plotting against the lords peculiar people? Their foul suggestions create ways to disturb them, that we cannot conclude that Homo est Homini Deus, that man is to man a God,
That Kingdom that is divided against it self cannot stand, saith our Saviour; the Kingdom of Satan remains and stands, and therefore that Kingdom is not divided:
That Kingdom that is divided against it self cannot stand, Says our Saviour; the Kingdom of Satan remains and Stands, and Therefore that Kingdom is not divided:
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but what then? Homo est homini homo, man is to man a man, and what creature doth man more mischief then man? See the fire less cruel to the three Children,
but what then? Homo est Homini homo, man is to man a man, and what creature does man more mischief then man? See the fire less cruel to the three Children,
yet here you have mischief more active, though the wicked shall substract from the number of the days of the godly, it is but to increase his miseries;
yet Here you have mischief more active, though the wicked shall substract from the number of the days of the godly, it is but to increase his misery's;
yet here is the comfort, though in his way from Jericho unto Jerusalem he fall among theeves, and they wound him, and leave him half dead, yet the pious Samaritan his Saviour, takes care of him, poureth in Wine, to make glad the heart,
yet Here is the Comfort, though in his Way from Jericho unto Jerusalem he fallen among thieves, and they wound him, and leave him half dead, yet the pious Samaritan his Saviour, Takes care of him, pours in Wine, to make glad the heart,
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and Oyl, to make him cheerful, which are the true effects of a faithful soul in greatest miseries and extremities, which he receives by hope in Christ:
and Oil, to make him cheerful, which Are the true effects of a faithful soul in greatest misery's and extremities, which he receives by hope in christ:
it is a riddle (a good Samson puts forth) of too sublime a nature for carnality to unfold, it is a mystrey so divinely pleasant and delightful, that none can declare but they that plough with Christs heifer, Judges 14.18.
it is a riddle (a good samson puts forth) of too sublime a nature for carnality to unfold, it is a mystrey so divinely pleasant and delightful, that none can declare but they that plough with Christ heifer, Judges 14.18.
Now in what part of the soul Hope is seated, is disputable, it matters not whether or no it be referred to the Will, seeing it extends to the object he desires;
Now in what part of the soul Hope is seated, is disputable, it matters not whither or no it be referred to the Will, seeing it extends to the Object he Desires;
for faith that proceeds from hope, and hope that relies on righteousness, not that our unrighteousness can expect any thing from God, (this would include presumption,
for faith that proceeds from hope, and hope that relies on righteousness, not that our unrighteousness can expect any thing from God, (this would include presumption,
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or merit) but by it we wait for the Righteousness of God through Jesus Christ our Lord, who is the object of our hope two ways. 1. I•clusively. 2 Exclusively. 1. Inclusively;
or merit) but by it we wait for the Righteousness of God through jesus christ our Lord, who is the Object of our hope two ways. 1. I•clusively. 2 Exclusively. 1. Inclusively;
though all seem diversly, yet they all meet in this God, therefore he is called the God of hope, Rom. 15.13. & Jer. 14.8. and that not as the efficient cause working this grace in our hearts only, but as the final cause to which it moves, expecting to enjoy the presence of God, which is the fulness of joy for evermore, Psal. 16.11. 2. Including all the Attributes of God;
though all seem diversely, yet they all meet in this God, Therefore he is called the God of hope, Rom. 15.13. & Jer. 14.8. and that not as the efficient cause working this grace in our hearts only, but as the final cause to which it moves, expecting to enjoy the presence of God, which is the fullness of joy for evermore, Psalm 16.11. 2. Including all the Attributes of God;
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nay, they are his very being, which we may safely flie to, and that for any good we expect to receive from God, he having put them as the horns of the Altar;
nay, they Are his very being, which we may safely fly to, and that for any good we expect to receive from God, he having put them as the horns of the Altar;
for hope analogically takes in all the attributes of God, and is the Horns of that holy Altar which by grace is erected in the heart of every true believer;
for hope analogically Takes in all the attributes of God, and is the Horns of that holy Altar which by grace is erected in the heart of every true believer;
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as Jacob to his Truth, Gen. 32. the three Children to his Omnipotency, Dan. 3.17. the two blind men to his Goodnesse, St. Mat. 20.30. the father of the Lunatick to Christs Power, St. Luke 9.38.
as Jacob to his Truth, Gen. 32. the three Children to his Omnipotency, Dan. 3.17. the two blind men to his goodness, Saint Mathew 20.30. the father of the Lunatic to Christ Power, Saint Lycia 9.38.
the Leper to Christs Will ▪ St Mark 1.4 2. Including the lesse principall objects of our hope, by which salvation is declared to the Soul ▪ so it flies to God with a threefold hope, 1 With hope in the promises of Christ. 2. Of the Graces of Christ. 3. In the merits of Christ.
the Leper to Christ Will ▪ Saint Mark 1.4 2. Including the less principal objects of our hope, by which salvation is declared to the Soul ▪ so it flies to God with a threefold hope, 1 With hope in the promises of christ. 2. Of the Graces of christ. 3. In the merits of christ.
First in the promises of Christ; for, in him they are yea and amen, 2 Cor. 1.20. and these promises of Christ may be considered two manner of wayes: 1. Absolutely. 2 Conditionally.
First in the promises of christ; for, in him they Are yea and Amen, 2 Cor. 1.20. and these promises of christ may be considered two manner of ways: 1. Absolutely. 2 Conditionally.
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1. Legally as the promises which annex eternall life to the condition of perfect Obedience, which was at first made with Adam in a covenant of Works under the Law;
1. Legally as the promises which annex Eternal life to the condition of perfect obedience, which was At First made with Adam in a Covenant of Works under the Law;
for it is a far greater priviledge to be brought like sons into the fathers house, only upon such conditions as we know are already performed by our Surety,
for it is a Far greater privilege to be brought like Sons into the Father's house, only upon such conditions as we know Are already performed by our Surety,
and wants only the act of Faith to make them ours ▪ then with a servile spirit continually to be enslaved to that bondage from which we can never free our selves, which is much more likely a beggerly receiving, then a working hand. But,
and Wants only the act of Faith to make them ours ▪ then with a servile Spirit continually to be enslaved to that bondage from which we can never free our selves, which is much more likely a beggarly receiving, then a working hand. But,
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hope the wings that help her in her speedy flight, and both return empty except they come with a leaf from that branch that is pluckt from the merits of Christ;
hope the wings that help her in her speedy flight, and both return empty except they come with a leaf from that branch that is plucked from the merits of christ;
but without the merit of Christ all will be but like a brandish'd weapon, clashing against the brazen pillars of our own created confidence, this verily must be the support of our devotions, that we may pray for what we hope Christ hath merited, which consists in justification, sanctification, and glorification.
but without the merit of christ all will be but like a brandished weapon, clashing against the brazen pillars of our own created confidence, this verily must be the support of our devotions, that we may pray for what we hope christ hath merited, which consists in justification, sanctification, and glorification.
when he saith, the grace of our Lord Iesus Christ be with them, or the habitual grace of Gods spirit, which is dayly given us, till we become perfect men,
when he Says, the grace of our Lord Iesus christ be with them, or the habitual grace of God's Spirit, which is daily given us, till we become perfect men,
What folly were it for him, in the next danger of drowning, to catch hold of a twig, that might get to the rock or the shore, which might secure him? yet such is the folly of vain hope, that neglects the rock of salvation and trusts to the creature, that is but as a rush and a flag within the water.
What folly were it for him, in the next danger of drowning, to catch hold of a twig, that might get to the rock or the shore, which might secure him? yet such is the folly of vain hope, that neglects the rock of salvation and trusts to the creature, that is but as a rush and a flag within the water.
yet in regard of spiritualls they are much greater, we by our fall were cast out of the Paradise of Gods favour into the field of danger, where was nothing to move compassion but pollution in our own blood;
yet in regard of spirituals they Are much greater, we by our fallen were cast out of the Paradise of God's favour into the field of danger, where was nothing to move compassion but pollution in our own blood;
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and bestow any thing upon another which belongs to him? it is no other then dividing the living child with Christ, he will have none of our divided hope, or distrusting faith:
and bestow any thing upon Another which belongs to him? it is no other then dividing the living child with christ, he will have none of our divided hope, or distrusting faith:
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for had it but once convinst the soul of the object, he would not any longer trust to himself, which breeds distraction, which is but as a broken reed,
for had it but once convinst the soul of the Object, he would not any longer trust to himself, which breeds distraction, which is but as a broken reed,
but he that trusts in me (saith the Lord) shal possess the land, & inherit my holy mountain, Isa. 57.13. so that now we have found the rock of salvation on whom we may build without fearing to be removed, though the winds blow and the tempests rise, we shall but slight and scorne all their foaming rage;
but he that trusts in me (Says the Lord) shall possess the land, & inherit my holy mountain, Isaiah 57.13. so that now we have found the rock of salvation on whom we may built without fearing to be removed, though the winds blow and the tempests rise, we shall but slight and scorn all their foaming rage;
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the fire proves more intense, when its laboured, to be extinguished by cold elements, such is the nature of this grace of hope, every affliction recovers her life and heat, which before were raked in the ashes;
the fire Proves more intense, when its laboured, to be extinguished by cold elements, such is the nature of this grace of hope, every affliction recovers her life and heat, which before were raked in the Ashes;
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here we have her got to the hill from whence she expects salvation, here we have her like Sampson carrying the gates of Gaza; not onely helping a Christian to bear crosses with patience and resolution,
Here we have her god to the hill from whence she expects salvation, Here we have her like Sampson carrying the gates of Gaza; not only helping a Christian to bear Crosses with patience and resolution,
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yet earth is for the exercise of that hope, in this life is the proper time of getting it as being necessary for the whole, there it hopes for the manifestation of all the promises,
yet earth is for the exercise of that hope, in this life is the proper time of getting it as being necessary for the Whole, there it hope's for the manifestation of all the promises,
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thus did the Patriarchs cheerefully cast of all earthly comforts for the obtaining of the holy rest and glorious promises which by faith they saw afar off,
thus did the Patriarchs cheerfully cast of all earthly comforts for the obtaining of the holy rest and glorious promises which by faith they saw afar off,
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& if his goodness be extended to meaner creatures, shal it be straightned to you? or rather he that hath given you all things for this present, will he be wanting to you for the things that pertain to a future life? he hath given extraordinary deliverance in peril, rescued you from the power of thousands by despicable hands:
& if his Goodness be extended to meaner creatures, shall it be straightened to you? or rather he that hath given you all things for this present, will he be wanting to you for the things that pertain to a future life? he hath given extraordinary deliverance in peril, rescued you from the power of thousands by despicable hands:
he makes them that are his children often to possess the sins of their youth, and the wicked that are prepared for destruction to take the wall while the heart of the godly are sunk down;
he makes them that Are his children often to possess the Sins of their youth, and the wicked that Are prepared for destruction to take the wall while the heart of the godly Are sunk down;
for when the Soul departing from the Body shall come to her country, and be possessed of the fruition of God, which she panted after, she in her self doth not hope,
for when the Soul departing from the Body shall come to her country, and be possessed of the fruition of God, which she panted After, she in her self does not hope,
2. That hope below is attended with sighs and sadnesses, that above without sorrow, all sighing and sorrow being removed from their hearts, whose tears are wiped away with the light of Gods Countenance.
2. That hope below is attended with sighs and sadnesses, that above without sorrow, all sighing and sorrow being removed from their hearts, whose tears Are wiped away with the Light of God's Countenance.
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For till Gods promises be accomplished there, is yet hope in exercising that act, that may bring us to the enjoyment of the highest manifestation of Divine Love.
For till God's promises be accomplished there, is yet hope in exercising that act, that may bring us to the enjoyment of the highest manifestation of Divine Love.
to follow Christ onely to get possession of outward comforts, is but to starve our souls while we feed our bodies with the loaves of pretended Sanctity;
to follow christ only to get possession of outward comforts, is but to starve our Souls while we feed our bodies with the loaves of pretended Sanctity;
for he that will be Heir to Christs Kingdome, must expect to be crown'd with thornes, temporal felicity having no entailment upon his discipleship, persecution being their portion,
for he that will be Heir to Christ Kingdom, must expect to be crowned with thorns, temporal felicity having no entailment upon his discipleship, persecution being their portion,
To this end was I born, and for this cause came I into the world, that I should bear witnesse unto the truth, &c. ENvie and Malice, the inseparable companions of a vicious heart, are alwayes in unwearied motion untill they have found out some convenient means whereby to bring about their abominable ends;
To this end was I born, and for this cause Come I into the world, that I should bear witness unto the truth, etc. ENvie and Malice, the inseparable Sodales of a vicious heart, Are always in unwearied motion until they have found out Some convenient means whereby to bring about their abominable ends;
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and he is pleased to say, To this was I born, & for this cause came I into the world, &c. Which words have a double aspect, and Ianus - like appear with a double face, the one looking upon Christ, the other upon Christians;
and he is pleased to say, To this was I born, & for this cause Come I into the world, etc. Which words have a double aspect, and Ianus - like appear with a double face, the one looking upon christ, the other upon Christians;
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3. It looks upon his coming in gracious visitations, as on this day by his power coming to deliver the Church Militant from sinne and misery to be a Church triumphant in glory;
3. It looks upon his coming in gracious visitations, as on this day by his power coming to deliver the Church Militant from sin and misery to be a Church triumphant in glory;
and the power of earthly Kings stand in opposition one to another, and thereupon cry down all rule and all authority, saying like the heathen, Let us break their bands in sunder, &c. Psal. 2.3. It is true, Christ had the Title of a King, yet neither that, nor himself made any impeachment of Caesars Lawes;
and the power of earthly Kings stand in opposition one to Another, and thereupon cry down all Rule and all Authority, saying like the heathen, Let us break their bans in sunder, etc. Psalm 2.3. It is true, christ had the Title of a King, yet neither that, nor himself made any impeachment of Caesars Laws;
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for they who yeild not obedience to temporal Kings for Christs sake, (who hath commanded it) have as yet made no glorious entrance into the Kingdome of Heaven;
for they who yield not Obedience to temporal Kings for Christ sake, (who hath commanded it) have as yet made no glorious Entrance into the Kingdom of Heaven;
2. The words look upon mens works as they are Christians, who in defence of lawful Superiours with their swords in their hands, had rather die fighting,
2. The words look upon men's works as they Are Christians, who in defence of lawful Superiors with their swords in their hands, had rather die fighting,
for if any might have rebelled, and refused the same, none more lawful and able then our Saviour, who could at his pleasure command more then twelve legions of Angels to assist him,
for if any might have rebelled, and refused the same, none more lawful and able then our Saviour, who could At his pleasure command more then twelve legions of Angels to assist him,
yet refused the glory of the one to pay lawful tribute, and the innumerable force of the other, that with silence he might answer Caesars Deputy, for he came to bear witness of the truth;
yet refused the glory of the one to pay lawful tribute, and the innumerable force of the other, that with silence he might answer Caesars Deputy, for he Come to bear witness of the truth;
but especially upon those that in pretended religious, yet persecuting times, are ready to betray the truth, rather then stand against all the opposition that arises from men and Devils;
but especially upon those that in pretended religious, yet persecuting times, Are ready to betray the truth, rather then stand against all the opposition that arises from men and Devils;
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true Christians onely finde the right way, for a wise Christian amidst the many changes of this mortal life, still presses on to one steddy end by holy endeavours;
true Christians only find the right Way, for a wise Christian amid the many changes of this Mortal life, still presses on to one steady end by holy endeavours;
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which though they were above the ordinary course of nature, yet you must know, that those Celestial constellations did not contribute any thing to the producing of that glorious Birth,
which though they were above the ordinary course of nature, yet you must know, that those Celestial constellations did not contribute any thing to the producing of that glorious Birth,
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but only in an admirable and unusual manner were made to bear witness unto this great truth that is in my Text said to be born, that he also may give testimony to the truth.
but only in an admirable and unusual manner were made to bear witness unto this great truth that is in my Text said to be born, that he also may give testimony to the truth.
Indeed there is a no lesse impious then foolish Proverb taken up by men in the world, upon the event of any action or thing, to lay the cause thereof upon the Stars and Planerary influencies;
Indeed there is a no less impious then foolish Proverb taken up by men in the world, upon the event of any actium or thing, to lay the cause thereof upon the Stars and Planerary influences;
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yet of the two those are better (though justly to be condemned also) that would excuse themselves by laying the fault upon the influence of malignant Planets,
yet of the two those Are better (though justly to be condemned also) that would excuse themselves by laying the fault upon the influence of malignant Planets,
though God would have men otherwise then they are, yet he hath decreed a certain end of misery to the greatest part of men, without any respect of good or evil in their persons;
though God would have men otherwise then they Are, yet he hath decreed a certain end of misery to the greatest part of men, without any respect of good or evil in their Persons;
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and whither tends this principle, but to the subversion of all religion? when a man layes the ground of all his actions upon the peremptory decree of Almighty God.
and whither tends this principle, but to the subversion of all Religion? when a man lays the ground of all his actions upon the peremptory Decree of Almighty God.
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when they are perswaded there is a necessity of sinning lies upon them? and why should a man weep and mourn for that evil for which there is a necessity he do commit it? as it must needs be,
when they Are persuaded there is a necessity of sinning lies upon them? and why should a man weep and mourn for that evil for which there is a necessity he do commit it? as it must needs be,
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or upon an inevitable decree, then all our teares and repentance are spent in vain ▪ and when once this principle is throughly entertained, religion cannot long continue,
or upon an inevitable Decree, then all our tears and Repentance Are spent in vain ▪ and when once this principle is thoroughly entertained, Religion cannot long continue,
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therefore how cautious should we be of harbouring such principles? much better were it for us to reflect upon our selves as the onely cause and instruments of sin;
Therefore how cautious should we be of harbouring such principles? much better were it for us to reflect upon our selves as the only cause and Instruments of since;
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for whatsoever is fatal, cannot be justly punished, because those sins for which men are justly rewarded with punishment, must be concluded to have been within their power to have avoided them;
for whatsoever is fatal, cannot be justly punished, Because those Sins for which men Are justly rewarded with punishment, must be concluded to have been within their power to have avoided them;
for for a temporary offence which a man could no way avoid, no eternal punishment can justly be inflicted, the imbecillity of his power justly reprieving him from the sentence of condemnation;
for for a temporary offence which a man could no Way avoid, no Eternal punishment can justly be inflicted, the imbecility of his power justly reprieving him from the sentence of condemnation;
and as no eternal, so no temporary judgement can belong unto them, for if magistrates thought mens offences unavoidable, they would think it bootless to punish them;
and as no Eternal, so no temporary judgement can belong unto them, for if Magistrates Thought men's offences unavoidable, they would think it bootless to Punish them;
but we see Judges punish men for offences, because they know men have a power to refrain from breaking the law, having dayly experience, that fear of punishment hath kept men inoffensive:
but we see Judges Punish men for offences, Because they know men have a power to refrain from breaking the law, having daily experience, that Fear of punishment hath kept men inoffensive:
and if this be true, that tribunal would not be just, where the sentence of everlasting fire shall be pronounced against a man for that very action in which he was meerly passive, having no power to avoid it;
and if this be true, that tribunal would not be just, where the sentence of everlasting fire shall be pronounced against a man for that very actium in which he was merely passive, having no power to avoid it;
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this were to make God unjust in his proceedings with mankind, for the recompence of good or evil cannot be given to good or evil, that are so, not freely,
this were to make God unjust in his proceedings with mankind, for the recompense of good or evil cannot be given to good or evil, that Are so, not freely,
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or their actions under a peremptory decree, when as God hath given men liberty to live freely under his righteous judgments? It were injustice in God to punish such that he had first made such;
or their actions under a peremptory Decree, when as God hath given men liberty to live freely under his righteous Judgments? It were injustice in God to Punish such that he had First made such;
or to what end is duty pressed ▪ and men called upon to repent, to get grace, to be meek and humble? yea why are there promises made in Christ Jesus through believing that we may obtain remission of sins,
or to what end is duty pressed ▪ and men called upon to Repent, to get grace, to be meek and humble? yea why Are there promises made in christ jesus through believing that we may obtain remission of Sins,
wherefore were they made? wherefore were Ordinances prescribed, if they contribute nothing to help us heaven-ward? and why is it that ministers accommodate themselves by meet words, fit to work on mens understandings and affections,
Wherefore were they made? Wherefore were Ordinances prescribed, if they contribute nothing to help us heavenward? and why is it that Ministers accommodate themselves by meet words, fit to work on men's understandings and affections,
so that by this time you cannot but see how irrational and unchristian it is for a man to lay the cause of all his actions upon Gods peremptory decree.
so that by this time you cannot but see how irrational and unchristian it is for a man to lay the cause of all his actions upon God's peremptory Decree.
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and that there are some particular planets, which have special influence upon, and domination over some particular climates over which they are placed,
and that there Are Some particular planets, which have special influence upon, and domination over Some particular climates over which they Are placed,
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and therefore it is that we read of the sweet influences of Pleiades, and of Mazzoroth in his season, Job 38.31. and the whole heavens shall hear the earth, Hosea 2.21.
and Therefore it is that we read of the sweet influences of Pleiades, and of Mazzoroth in his season, Job 38.31. and the Whole heavens shall hear the earth, Hosea 2.21.
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though some are destructive in their courses, and fight against their enemies; thus the stars in their courses are said to fight against Sisera, Judg. 5.20.
though Some Are destructive in their courses, and fight against their enemies; thus the Stars in their courses Are said to fight against Sisera, Judges 5.20.
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and that every herb discovers it self to be useful for this or that part of mans body, by the similitude which it carries unto that part for which it is medicinal;
and that every herb discovers it self to be useful for this or that part of men body, by the similitude which it carries unto that part for which it is medicinal;
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now granting all this to be a truth (as it is the opinion of some) yet it will be still found an infallible assertion, that though all the stars at once were malignant, they could not force any man to sin, their malevolous aspects cannot compel any man to commit iniquity:
now granting all this to be a truth (as it is the opinion of Some) yet it will be still found an infallible assertion, that though all the Stars At once were malignant, they could not force any man to since, their malevolous aspects cannot compel any man to commit iniquity:
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Therefore how much of vanity is there in those minds who impute that power to celestial creatures, which God never intended they should possess? for take them at the best,
Therefore how much of vanity is there in those minds who impute that power to celestial creatures, which God never intended they should possess? for take them At the best,
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and they are but such instruments as can doe nothing without him, that doth whatsoever he will both in Heaven and in Earth, the Sea and all deep places.
and they Are but such Instruments as can do nothing without him, that does whatsoever he will both in Heaven and in Earth, the Sea and all deep places.
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and hearken unto the voice of his words, Psal. 103.20, 21. Therefore certainly, they that fulfil Gods command, and hearken to his voice, will be farre enough from causing others to commit that which they hate, especially in the Children of God,
and harken unto the voice of his words, Psalm 103.20, 21. Therefore Certainly, they that fulfil God's command, and harken to his voice, will be Far enough from causing Others to commit that which they hate, especially in the Children of God,
they are taken captives at his pleasure, but they first give up themselves willingly to be captivated, they are willing to lie under the yoke of Egyptian bondage,
they Are taken captives At his pleasure, but they First give up themselves willingly to be captivated, they Are willing to lie under the yoke of Egyptian bondage,
as lying, stealing, to commit adultery, &c. yet as we are rational creatures we may and ought to strive against them, labouring to get power from above to assist us:
as lying, stealing, to commit adultery, etc. yet as we Are rational creatures we may and ought to strive against them, labouring to get power from above to assist us:
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and sharpest conflicts that a renewed heart can use against stubborn and rebellious flesh, that our whole man may be woun• up to so high a pitch of Piety, that in righteousnesse and godly sincerity we may perfect holinesse in the fear of God, and in our several stations follow God as dear children, and walk in love as Christ also hath loved us,
and Sharpest conflicts that a renewed heart can use against stubborn and rebellious Flesh, that our Whole man may be woun• up to so high a pitch of Piety, that in righteousness and godly sincerity we may perfect holiness in the Fear of God, and in our several stations follow God as dear children, and walk in love as christ also hath loved us,
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A second NATIVITIE SERMON. SERMON VI. St. IOHN 18.37. To this end was I born, and for this cause came I into the world, that I should bear witnesse unto the truth.
A second NATIVITY SERMON. SERMON VI. Saint JOHN 18.37. To this end was I born, and for this cause Come I into the world, that I should bear witness unto the truth.
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The Patriarchs foresaw him, Genesis 49.10. The Prophets foretold him under diverse representations, Esay, by the Emanuel; Ieremy, the Branch; Daniel, the Messiah; Zachary, By him that riseth on high;
The Patriarchs foresaw him, Genesis 49.10. The prophets foretold him under diverse representations, Isaiah, by the Emmanuel; Ieremy, the Branch; daniel, the Messiah; Zachary, By him that Riseth on high;
That God should be Incarnate, that sinners should be saved, that a despicable man should save a World, was thought so incredible, that the Prophet Esay cryes out, Who hath beleeved our report? (which was in time fulfilled, But when the fulnesse of the time was come, God sent forth his Son made of a woman, &c. Gal. 4.4.) though the newes was true,
That God should be Incarnate, that Sinners should be saved, that a despicable man should save a World, was Thought so incredible, that the Prophet Isaiah cries out, Who hath believed our report? (which was in time fulfilled, But when the fullness of the time was come, God sent forth his Son made of a woman, etc. Gal. 4.4.) though the news was true,
what they pointed at, he pointed out, and by a Miracle shewed it to the Wise Men, saying, Where is he that is borne King of the Iewes? for we have seen his Star in the East,
what they pointed At, he pointed out, and by a Miracle showed it to the Wise Men, saying, Where is he that is born King of the Iewes? for we have seen his Star in the East,
for when he was come, he was forced to be gone, and flie for the safety of his life into a forraign Country, to avoid the fury of that mighty Nimrod, whose pretended worship was onely the dark vizour of an inhumane murder;
for when he was come, he was forced to be gone, and fly for the safety of his life into a foreign Country, to avoid the fury of that mighty Nimrod, whose pretended worship was only the dark vizor of an inhumane murder;
no wonder therefore, that there are some amongst us that call themselves Christs, when there are those that call themselves Christians, that would, and doe disown Christs Nativity;
no wonder Therefore, that there Are Some among us that call themselves Christ, when there Are those that call themselves Christians, that would, and do disown Christ Nativity;
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and this old Simeon (by inspiration) calculated at his Nativity, saying, This child is set for a signe which shall be spoken against, St. Luke 2.34.
and this old Simeon (by inspiration) calculated At his Nativity, saying, This child is Set for a Signen which shall be spoken against, Saint Luke 2.34.
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Behold ye despisers, and wonder, and perish, for I work a work in your dayes, a work which you shall not beleeve, &c. For so would they have hindred the Author and finisher of our Faith from working that which he had wrought,
Behold you despisers, and wonder, and perish, for I work a work in your days, a work which you shall not believe, etc. For so would they have hindered the Author and finisher of our Faith from working that which he had wrought,
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In which words you may remember I have formerly observed these three parts. 1. An Action. 1. The End. 3. The Object. 1. The Action, Christs Incarnation;
In which words you may Remember I have formerly observed these three parts. 1. an Actium. 1. The End. 3. The Object. 1. The Actium, Christ Incarnation;
for this he that was here borne, is the same he that calls himself I am that I am, Exodus 3.14. That Socinian that saith he was not very God, is a blasphemer;
for this he that was Here born, is the same he that calls himself I am that I am, Exodus 3.14. That Socinian that Says he was not very God, is a blasphemer;
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and where a Miracle is wrought wonder must needs be created, and both these two meet in this one act of Faith, exercised about the hypostaticall union;
and where a Miracle is wrought wonder must needs be created, and both these two meet in this one act of Faith, exercised about the hypostatical Union;
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Christ was not lesse equal to his Fathet by being like his Mother; the Word was made flesh, St. John 1.14. and not lesse Word then Flesh, by an assumption of the flesh, not consumption of the Word;
christ was not less equal to his Father by being like his Mother; the Word was made Flesh, Saint John 1.14. and not less Word then Flesh, by an Assump of the Flesh, not consumption of the Word;
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why may not Christ take the Soul of man into union with himself, and yet consist in his Divinity, making a Trinity in the union of his Person? For as he was God and Man in the humane nature, he consisted of a Deity, a soul and a body, there a Trinity in unity, here unity in Trinity;
why may not christ take the Soul of man into Union with himself, and yet consist in his Divinity, making a Trinity in the Union of his Person? For as he was God and Man in the humane nature, he consisted of a Deity, a soul and a body, there a Trinity in unity, Here unity in Trinity;
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and that he might both doe and suffer for us he took the blessed Virgin Mary for his mother, that from her he might receive a body capable of suffering;
and that he might both doe and suffer for us he took the blessed Virgae Marry for his mother, that from her he might receive a body capable of suffering;
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3. He was to undergoe for an infinite offence, for man had sinned, and none but God could satisfie for an infinite offence, it being reasonable that the same nature that broke the Law should pay the Debt;
3. He was to undergo for an infinite offence, for man had sinned, and none but God could satisfy for an infinite offence, it being reasonable that the same nature that broke the Law should pay the Debt;
whence wisely was our redemption shared between God and man, because the arbitrement was such, that a mere man could not undertake to appease a God offended neither one nor the other nature would have,
whence wisely was our redemption shared between God and man, Because the arbitrement was such, that a mere man could not undertake to appease a God offended neither one nor the other nature would have,
for we can say more by silence then by words, & when we find him in our souls by Hallelujahs and praise, we shall then know thee O Saviour, not for thy self,
for we can say more by silence then by words, & when we find him in our Souls by Hallelujahs and praise, we shall then know thee Oh Saviour, not for thy self,
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I now come to that of his Nativity, his coming into the world, and here three things are to be considered. 1. The Dignity of his person. 2. The Humility of his condescention. 3. The Place of his entertaintainment.
I now come to that of his Nativity, his coming into the world, and Here three things Are to be considered. 1. The Dignity of his person. 2. The Humility of his condescension. 3. The Place of his entertaintainment.
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as you have heard, and which to deny is no lesse then blasphemy, for when he calls God Father, the Iewes knew that thereby he made himself equall with God, St. John 10.33. He as Gods Sonne was alwayes with the Father, and so everlastingly great as he was God;
as you have herd, and which to deny is no less then blasphemy, for when he calls God Father, the Iewes knew that thereby he made himself equal with God, Saint John 10.33. He as God's Son was always with the Father, and so everlastingly great as he was God;
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and not onely so, but he was full of dignity on his Mothers side, as he was descended from the Patriarchs, and Royal Kings of Iudah; so he was a Prince renowned.
and not only so, but he was full of dignity on his Mother's side, as he was descended from the Patriarchs, and Royal Kings of Iudah; so he was a Prince renowned.
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3. For the largeness of his dominions, heaven and earth is his, and the fulness thereof; his dominion is from one part of heaven and earth unto the other. 4. For multitude of Subjects;
3. For the largeness of his Dominions, heaven and earth is his, and the fullness thereof; his dominion is from one part of heaven and earth unto the other. 4. For multitude of Subject's;
5. For lasting, his Dominion is everlasting, and he shall reign over the house of Iacob for ever, and of his Kingdome there shall be no end, St. Luke 1.33.
5. For lasting, his Dominion is everlasting, and he shall Reign over the house of Iacob for ever, and of his Kingdom there shall be no end, Saint Lycia 1.33.
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or blazon the glory of a power that is incomprehensible? It made holy David cry out, Lord what is man that thou art mindful of him, &c. Man is as a thing of nought,
or blazon the glory of a power that is incomprehensible? It made holy David cry out, Lord what is man that thou art mindful of him, etc. Man is as a thing of nought,
Since God was pleased so to honour us, as not to redeem us with corruptible things, as silver and gold, nor with the bloud of buls and goats, nor the power of men and Angels,
Since God was pleased so to honour us, as not to Redeem us with corruptible things, as silver and gold, nor with the blood of Bulls and Goats, nor the power of men and Angels,
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after the example of his Saviour, should bear witness to the truth. And so I come to the Nativity it self, Christs coming into the world. Came into the world.
After the Exampl of his Saviour, should bear witness to the truth. And so I come to the Nativity it self, Christ coming into the world. Come into the world.
for he came to the old world in types and figures, he was a Lamb slain from the beginning of the world, when the Elect was, Christ was there, not only as the second person in the sacred Trinity,
for he Come to the old world in types and figures, he was a Lamb slave from the beginning of the world, when the Elect was, christ was there, not only as the second person in the sacred Trinity,
in short, he alwayes came in purpose, he early came in the Promises, and he successfully came in the fulness of time; the Promises could not be frustrated,
in short, he always Come in purpose, he early Come in the Promises, and he successfully Come in the fullness of time; the Promises could not be frustrated,
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and that he should thus come to us was great humility from sitting in Heaven and hearing the Quire of Angels singing his praises, working wonders in heaven and in earth, &c. yet he forsook all this to find us out, who were rolling in clay;
and that he should thus come to us was great humility from sitting in Heaven and hearing the Choir of Angels singing his praises, working wonders in heaven and in earth, etc. yet he forsook all this to find us out, who were rolling in clay;
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for his circumcision was no other than the shedding of his most precious bloud, one drop whereof would have been sufficient for the ransome of a world;
for his circumcision was no other than the shedding of his most precious blood, one drop whereof would have been sufficient for the ransom of a world;
Indeed the Atheists scoffe at this, saying, shall we begin our Religion at a Babe in the manger? or believe in him whose poverty was so great, that to pay tribute for his allegiance, was fain to be obliged to a Fish for money? whose penury necessitated him to beg for a living? who was hungry,
Indeed the Atheists scoff At this, saying, shall we begin our Religion At a Babe in the manger? or believe in him whose poverty was so great, that to pay tribute for his allegiance, was fain to be obliged to a Fish for money? whose penury necessitated him to beg for a living? who was hungry,
and though they now crucifie afresh the Son of God by their iniquities, yet a time will come when they will be glad of the saving virtue of one drop of that bloud which they now disgrace.
and though they now crucify afresh the Son of God by their iniquities, yet a time will come when they will be glad of the Saving virtue of one drop of that blood which they now disgrace.
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why should we disdain to do our friends good, though never so mean, even to the degree of a servant, seeing that when the Son of God came to redeem us, he did it in the form of a servant? Again,
why should we disdain to do our Friends good, though never so mean, even to the degree of a servant, seeing that when the Son of God Come to Redeem us, he did it in the from of a servant? Again,
why should we think our selves too good to serve our brethren, since Christ disdained not to wash his Disciples feet, shewing himself in nothing so much as in humility? And what doth this teach us,
why should we think our selves too good to serve our brothers, since christ disdained not to wash his Disciples feet, showing himself in nothing so much as in humility? And what does this teach us,
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for how should this great house hold his glorious Majesty, when the Heaven of Heavens is not able to contain him? It was humility for him to come into this world,
for how should this great house hold his glorious Majesty, when the Heaven of Heavens is not able to contain him? It was humility for him to come into this world,
and yet he came to the world to shew his humility, for the Word was made flesh, and dwelt among us, &c. and he abhorred not the Virgins womb, though a simple Lady;
and yet he Come to the world to show his humility, for the Word was made Flesh, and dwelled among us, etc. and he abhorred not the Virgins womb, though a simple Lady;
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I mean simple in respect of outward glory or worldly riches, for so poor she was, that at her Churching she was necessitated instead of a Lamb to offer a pair of young Pigeons; and though he did seem to straiten himself at his conception,
I mean simple in respect of outward glory or worldly riches, for so poor she was, that At her Churching she was necessitated instead of a Lamb to offer a pair of young Pigeons; and though he did seem to straiten himself At his conception,
and that which is worse, to be laid in a manger also? O the heighth and depth of the love of the Son of God! Who would not fall into admiration to see God in a manger? God is in his holy Temple, what shall he descend? Yea we believe him when he said he would do so;
and that which is Worse, to be laid in a manger also? Oh the height and depth of the love of the Son of God! Who would not fallen into admiration to see God in a manger? God is in his holy Temple, what shall he descend? Yea we believe him when he said he would do so;
but they that by a true and lively faith do eat and drink the body and bloud of Christ spiritually in the blessed Eucharist, do truly fulfil the great end of his coming into the world,
but they that by a true and lively faith do eat and drink the body and blood of christ spiritually in the blessed Eucharist, do truly fulfil the great end of his coming into the world,
Testis fidelis OR A faithfull Witness. SERMON VII. St. IOHN 18.37. To this end was I born, and for this cause came I into the world, that I should bear witnesse unto the truth.
Testis Fidelis OR A faithful Witness. SERMON VII. Saint JOHN 18.37. To this end was I born, and for this cause Come I into the world, that I should bear witness unto the truth.
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yet there it was but the preparation to that coming which is in my text, (viz.) his Nativity, which is not left without a witness neither, in that St. Stephen, one of the twelve, who was to testifie of him, is joyned next unto the birth-day of our Saviour, he being the first that suffered for him,
yet there it was but the preparation to that coming which is in my text, (viz.) his Nativity, which is not left without a witness neither, in that Saint Stephen, one of the twelve, who was to testify of him, is joined next unto the birthday of our Saviour, he being the First that suffered for him,
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but that this truth might be established by more then a single testimony, our Mother the Church doth celebrate St. Iohns day, in commemoration of that beloved Disciple, whose faithful affection begot in him an Eagles eye, wherewith to behold those glorious mysteries which none else of all the Disciples, were able to reveal;
but that this truth might be established by more then a single testimony, our Mother the Church does celebrate Saint Iohns day, in commemoration of that Beloved Disciple, whose faithful affection begotten in him an Eagles eye, wherewith to behold those glorious Mysteres which none Else of all the Disciples, were able to reveal;
and that we might not be without occasions of stirring up our affections also, God so loved the world that he gave his onely begotten Son, and here is the onely begotten Son so loving that he gives himself for us:
and that we might not be without occasions of stirring up our affections also, God so loved the world that he gave his only begotten Son, and Here is the only begotten Son so loving that he gives himself for us:
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while himself was an infant, antedating his cruel passion by a bloody circumcision, instituted as a pledge of our interest in his covenant, which was wonderfully effected by his own person when manifested in the world:
while himself was an infant, antedating his cruel passion by a bloody circumcision, instituted as a pledge of our Interest in his Covenant, which was wonderfully effected by his own person when manifested in the world:
and by this was the King of the Jewes first found out, that afterwards by his people was betrayed into the hands of enemies to be condemned as a malefactor,
and by this was the King of the Jews First found out, that afterwards by his people was betrayed into the hands of enemies to be condemned as a Malefactor,
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and at that time especially, wherein (as man) he stood most in need of them, being now had in examination before the Judgement-seat of Pilate; wherein you have fulfilled that saying of his, that he came to his own,
and At that time especially, wherein (as man) he stood most in need of them, being now had in examination before the Judgement-seat of Pilate; wherein you have fulfilled that saying of his, that he Come to his own,
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And whereas the end in every action is first in intention, though last in execution, I did begin with the end, the right end and that pointed at, To this end and for this cause, &c. and I came to the second thing, namely
And whereas the end in every actium is First in intention, though last in execution, I did begin with the end, the right end and that pointed At, To this end and for this cause, etc. and I Come to the second thing, namely
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endeavouring by all means, if possible, to banish truth out of the earth; but notwithstanding all their malicious oppositions, the truths of God were not left without record,
endeavouring by all means, if possible, to banish truth out of the earth; but notwithstanding all their malicious oppositions, the truths of God were not left without record,
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and these three are one, St. John 5.7. The Father promising, the holy Ghost preparing, and the Son assuming, or taking what was so prepared for him, that he himself was a witnesse of himself;
and these three Are one, Saint John 5.7. The Father promising, the holy Ghost preparing, and the Son assuming, or taking what was so prepared for him, that he himself was a witness of himself;
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for so he saith, I am one that bear witnesse of my self, St. John 8.18. The way to the truth, and the truth of the way, and the life of all came to witnesse to them both;
for so he Says, I am one that bear witness of my self, Saint John 8.18. The Way to the truth, and the truth of the Way, and the life of all Come to witness to them both;
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yet you finde him saying, If I bear witnesse of my self, my witnesse is not true, St. John 5.31. Places seemingly contradictory, and yet easily reconciled, if truly considered:
yet you find him saying, If I bear witness of my self, my witness is not true, Saint John 5.31. Places seemingly contradictory, and yet Easily reconciled, if truly considered:
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and though that truth most times is suspected which barely testifies of it self; yet it could not be so imputed unto Christ, because he is light it self,
and though that truth most times is suspected which barely Testifies of it self; yet it could not be so imputed unto christ, Because he is Light it self,
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his words were such as the Iewes were convinced by them, For they conclude, never man spake like him, St. John 7.46. his words were of such energy as that they proved all his actions authentick. 2. In his works;
his words were such as the Iewes were convinced by them, For they conclude, never man spoke like him, Saint John 7.46. his words were of such energy as that they proved all his actions authentic. 2. In his works;
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he testified of the truth, in so much that his very enemies said, when Christ comes will he do more miracles then those which this man hath done? St. Joh. 7.31. and since the world began was it not heard that any man opened the eyes of one that was born blind, Saint John 9.32, 33. for if this man was not of God he could do nothing:
he testified of the truth, in so much that his very enemies said, when christ comes will he do more Miracles then those which this man hath done? Saint John 7.31. and since the world began was it not herd that any man opened the eyes of one that was born blind, Saint John 9.32, 33. for if this man was not of God he could do nothing:
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for rather then truth shall suffer, he will die, and not one drop of blood shall be left in his veines, rather then the least part of truth shall want a testimony;
for rather then truth shall suffer, he will die, and not one drop of blood shall be left in his Veins, rather then the least part of truth shall want a testimony;
Truth is threefold: 1. There is the truth of Gods promises concerning the Messias. 2. The truth of the Substance, whereof the Types were but shadowes. 3. The truth of the Doctrines delivered to the people.
Truth is threefold: 1. There is the truth of God's promises Concerning the Messias. 2. The truth of the Substance, whereof the Types were but shadows. 3. The truth of the Doctrines Delivered to the people.
then was the promise of a quickning spirit, Gen. 3.15. She that was accursed for eating the forbidden fruit, shall now be blest in the fruit of her body.
then was the promise of a quickening Spirit, Gen. 3.15. She that was accursed for eating the forbidden fruit, shall now be blessed in the fruit of her body.
but if you please we will once more consider the Messias, as chalked out in the Old Testament, you find him promised, Gen. 22.18. then promised to be of the tribe of Iudah, Gen. 49.10.
but if you please we will once more Consider the Messias, as chalked out in the Old Testament, you find him promised, Gen. 22.18. then promised to be of the tribe of Iudah, Gen. 49.10.
and lightly esteemed, his being a stone of stumbling, and a rock of offence, expressed in the 118. Psa. nay foretold to be of the body of Mary, Isa. 7. &c. Hath God spoken,
and lightly esteemed, his being a stone of stumbling, and a rock of offence, expressed in the 118. Psa. nay foretold to be of the body of Marry, Isaiah 7. etc. Hath God spoken,
and will he not do? no, he spake that he might do it, yea he came to bear witness of his promises, that they might have a consummation, not a consumption;
and will he not do? no, he spoke that he might do it, yea he Come to bear witness of his promises, that they might have a consummation, not a consumption;
how many things were there that presented Christ? nay, in every thing where and when was not Christ prefigured? each promise and prophecy speaks nothing foretold which he did not fulfil and do, that the shadowes might yield to the substance, that the types might have accomplishment as well as abrogation, Christ came into the world;
how many things were there that presented christ? nay, in every thing where and when was not christ prefigured? each promise and prophecy speaks nothing foretold which he did not fulfil and do, that the shadows might yield to the substance, that the types might have accomplishment as well as abrogation, christ Come into the world;
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the Prophet Isa. hath foretold, that those that sate in darkness have seen a great light, Isa. 9.2. and Saint Iohn saith, this is the true light that lighteth every man that cometh into the world, St. John 1.9.
the Prophet Isaiah hath foretold, that those that sat in darkness have seen a great Light, Isaiah 9.2. and Saint John Says, this is the true Light that lights every man that comes into the world, Saint John 1.9.
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but Christ when he came, he required truth in the inward parts, and what they stood for in the letter he required in the spirit, expounding their doctrine more strictly, saying, It hath been said of old, Thou shalt not kill,
but christ when he Come, he required truth in the inward parts, and what they stood for in the Letter he required in the Spirit, expounding their Doctrine more strictly, saying, It hath been said of old, Thou shalt not kill,
but I say unto you, whosoever is angry with his brother without a cause shall be in danger of the judgement, as is set down the 5, 6, 7. chap. of Saint Matthew. Christ came to witness to the truth,
but I say unto you, whosoever is angry with his brother without a cause shall be in danger of the judgement, as is Set down the 5, 6, 7. chap. of Saint Matthew. christ Come to witness to the truth,
for how did he use in reading, pleading, and deciding, to demonstrate his faithfulness? you have the full story of the first of these in Saint Luke 7.4. and so on, concerning his willingness to forgive the greatest debt:
for how did he use in reading, pleading, and deciding, to demonstrate his faithfulness? you have the full story of the First of these in Saint Lycia 7.4. and so on, Concerning his willingness to forgive the greatest debt:
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an example of the second is pregnant to this purpose, when he defended the pious woman against his Disciples for anointing his Head with preous ointment Saint Matthew 26.10, 11, 12, 13. You have his faithfulness in the third,
an Exampl of the second is pregnant to this purpose, when he defended the pious woman against his Disciples for anointing his Head with preous ointment Saint Matthew 26.10, 11, 12, 13. You have his faithfulness in the third,
when against the Scribes and Pharisees, he became an advocate for himself, to defend that true power which the Father had committed to him, Saint Iohn 8.12. and so on.
when against the Scribes and Pharisees, he became an advocate for himself, to defend that true power which the Father had committed to him, Saint John 8.12. and so on.
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for faithfull, seasonable, and meek, never expressing any seeming passion but once, in purging the Temple of those buyers and sellers, who had made his Fathers house a place of Merchandise,
for faithful, seasonable, and meek, never expressing any seeming passion but once, in purging the Temple of those buyers and sellers, who had made his Father's house a place of Merchandise,
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When to the Pharisees, he said, Woe unto you Scribes and Pharisees hypocrites, for ye are like unto whited sepulchers, which indeed appear beautifull outwardly,
When to the Pharisees, he said, Woe unto you Scribes and Pharisees Hypocrites, for you Are like unto whited sepulchers, which indeed appear beautiful outwardly,
and wherein else should we follow his example? for every one, is obliged in word and work, in life and in death, to bear witness to the truth, every man in his place and calling.
and wherein Else should we follow his Exampl? for every one, is obliged in word and work, in life and in death, to bear witness to the truth, every man in his place and calling.
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Indeed there is a speciall duty lies upon Magistrates, and all publick Officers, that they in their severall spheres, move exemplarily towards the mark of truth;
Indeed there is a special duty lies upon Magistrates, and all public Officers, that they in their several spheres, move exemplarily towards the mark of truth;
and that extraordinarily as called thereunto, inwardly, by the Spirit of God, and outwardly sent by those, that have power in the Church, lawfully to commission them thereunto;
and that extraordinarily as called thereunto, inwardly, by the Spirit of God, and outwardly sent by those, that have power in the Church, lawfully to commission them thereunto;
as common Christians in their degree, that they may bear witness to the truth, in excellency of goodness following the excellency of all good, that good man, God and man, the man Christ Jesus, who left us his example as a pattern to imitate;
as Common Christians in their degree, that they may bear witness to the truth, in excellency of Goodness following the excellency of all good, that good man, God and man, the man christ jesus, who left us his Exampl as a pattern to imitate;
who was full of Humility, strong in beloeving, wonderfull in patience, rich in love, and in all a patterne of Holiness: and it is the highest reason imaginable, that we should imitate him whom we pretend to worship, being carefull that we bring no dishonour to his name, by doing what he did not,
who was full of Humility, strong in beloeving, wonderful in patience, rich in love, and in all a pattern of Holiness: and it is the highest reason imaginable, that we should imitate him whom we pretend to worship, being careful that we bring no dishonour to his name, by doing what he did not,
but rather looking upon him as the author and finisher of our Faith, we may be ingaged to run (as he did) with patience the race that is set before us, taking all manner of encouragement from him;
but rather looking upon him as the author and finisher of our Faith, we may be engaged to run (as he did) with patience the raze that is Set before us, taking all manner of encouragement from him;
for he himself saith, To this end was I born, and for this cause came I into the world, &c. And so I have done with the words in their primary intention, as they concerned our Saviour; and come now
for he himself Says, To this end was I born, and for this cause Come I into the world, etc. And so I have done with the words in their primary intention, as they concerned our Saviour; and come now
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for since Christ in the whole course of his life is presented as a pattern of Holiness, we that profess our selves to be Christians, our eyes must so look to Jesus, the author and finisher of our Faith, that we should follow his steps,
for since christ in the Whole course of his life is presented as a pattern of Holiness, we that profess our selves to be Christians, our eyes must so look to jesus, the author and finisher of our Faith, that we should follow his steps,
the substance whereof was audibly delivered in that voice, This is my beloved Sonne in whom I am well pleased, hear ye him, St. Matthew 17.5. 2. The Word;
the substance whereof was audibly Delivered in that voice, This is my Beloved Son in whom I am well pleased, hear you him, Saint Matthew 17.5. 2. The Word;
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Yea, the Scriptures of the New Testament especially clearly set down all the parts of his incarnation, both as to the divine and humane nature. 1. His Nativity, Saint Matthew 1.18. 2. His Majesty, 1 Saint Iohn 1, 2, 3, 4. 3. His Life, in the story of all the Gospels. 4. His Death, St. Mat. 27.35. Saint Marke 15.24. Saint Luke 23.35. Saint Iohn 19.18. 5. His Resurrection, Saint Luke 24.1. &c. 6. His Ascension into Heaven, Acts 1.10.
Yea, the Scriptures of the New Testament especially clearly Set down all the parts of his incarnation, both as to the divine and humane nature. 1. His Nativity, Saint Matthew 1.18. 2. His Majesty, 1 Saint John 1, 2, 3, 4. 3. His Life, in the story of all the Gospels. 4. His Death, Saint Mathew 27.35. Saint Mark 15.24. Saint Lycia 23.35. Saint John 19.18. 5. His Resurrection, Saint Lycia 24.1. etc. 6. His Ascension into Heaven, Acts 1.10.
1. Because that man is such a flatterer of his own reason and knowledge, that he is apt to have a better conceit of himself then Divine rules and principles;
1. Because that man is such a flatterer of his own reason and knowledge, that he is apt to have a better conceit of himself then Divine rules and principles;
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and being Authors thereof themselves, they highly extol their own conceptions, looking upon well-ordered and religious discipline as no better than popish zeal, and superstitious worship;
and being Authors thereof themselves, they highly extol their own conceptions, looking upon well-ordered and religious discipline as no better than popish zeal, and superstitious worship;
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2. Nothing is more loud than errors, and the more false the matter, the more loud the clamour, getting more voices for its entertainment than truth can find;
2. Nothing is more loud than errors, and the more false the matter, the more loud the clamour, getting more voices for its entertainment than truth can find;
for every illiterate tongue is ready to cry out, Great is Diana, and with the noise of their new erected goodness, quite stop their ears against all religious serving of the true God;
for every illiterate tongue is ready to cry out, Great is Diana, and with the noise of their new erected Goodness, quite stop their ears against all religious serving of the true God;
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And in allusion to this I may say, that the loud cry of error and heresie may be so great in a Nation, that the voice of one man or more that is faithful,
And in allusion to this I may say, that the loud cry of error and heresy may be so great in a nation, that the voice of one man or more that is faithful,
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saying (as that wicked one did) Which way went the Spirit of God from me to speak unto thee? 2 Chron. 18.23. the truth is, none are more ready to boast of the Spirit of God, than they that have it not.
saying (as that wicked one did) Which Way went the Spirit of God from me to speak unto thee? 2 Chronicles 18.23. the truth is, none Are more ready to boast of the Spirit of God, than they that have it not.
Many, saith St. Peter, shall follow their pernicious wayes, by reason of whom the way of truth shall be evil spoken of, 2. St. Peter 2.2. not so much neither by the blasphemy of tongues, and Jewish calumnies, as by those that have the confidence to call themselves Christians;
Many, Says Saint Peter, shall follow their pernicious ways, by reason of whom the Way of truth shall be evil spoken of, 2. Saint Peter 2.2. not so much neither by the blasphemy of tongues, and Jewish calumnies, as by those that have the confidence to call themselves Christians;
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the wickedness of whose actions causeth Gods glorious Name to be dishonoured, and those sacred Truths (that ought to be prized and valued above gold and silver,
the wickedness of whose actions Causes God's glorious Name to be dishonoured, and those sacred Truths (that ought to be prized and valued above gold and silver,
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for though we be never so wicked, yet we must continually conclude, thou art holy, O thou holy One of Israel, that art the same for ever and changest not:
for though we be never so wicked, yet we must continually conclude, thou art holy, Oh thou holy One of Israel, that art the same for ever and changest not:
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and as is God himself, the same is his Truth, whose Excellency lies in this, that it is unchangeable in its being, it is that Verity unto which nothing can be added or substracted;
and as is God himself, the same is his Truth, whose Excellency lies in this, that it is unchangeable in its being, it is that Verity unto which nothing can be added or substracted;
for if the one were found, the other would necessarily follow, as we find it by daily experience, that those things that may be extended may also be contracted,
for if the one were found, the other would necessarily follow, as we find it by daily experience, that those things that may be extended may also be contracted,
and where there is room for addition, there will be also place found for substraction; but God and his Truth can have nothing added or taken from them;
and where there is room for addition, there will be also place found for substraction; but God and his Truth can have nothing added or taken from them;
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1. Light. 2. Dissimulation. 3. Similation. 4. Denial. 1. Light to discern truth from falshood. 2. Dissimulation of the truth. 3. Similation of falshood:
1. Light. 2. Dissimulation. 3. Similation. 4. Denial. 1. Light to discern truth from falsehood. 2. Dissimulation of the truth. 3. Similation of falsehood:
for a Shepherd by dying or suffering for them may preserve his Flock from ruine: I say, then a Shepherd should rather chuse to have his own body mangled alone;
for a Shepherd by dying or suffering for them may preserve his Flock from ruin: I say, then a Shepherd should rather choose to have his own body mangled alone;
or if that will not satisfie their rage, then willingly and cheerfully he must make one with the butcher'd Flock, rather than leave his Sheep in the way of persecuters cruelty.
or if that will not satisfy their rage, then willingly and cheerfully he must make one with the butchered Flock, rather than leave his Sheep in the Way of persecuters cruelty.
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as Nicodemus did when he came by night, in St. Iohn 3.26. and likewise Ioseph of Arimathea came secretly to beg the body of Iesus for fear of the Iews, St. Iohn 19.38. and though, I say, we find so much done in holy Writ, yet it was through the greatness of their infirmities;
as Nicodemus did when he Come by night, in Saint John 3.26. and likewise Ioseph of Arimathea Come secretly to beg the body of Iesus for Fear of the Iews, Saint John 19.38. and though, I say, we find so much done in holy Writ, yet it was through the greatness of their infirmities;
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for our Saviour saith, He that is ashamed of me and my words, of him shall the Son of man be ashamed when he shall come in his own glory, St. Luke 9.26.
for our Saviour Says, He that is ashamed of me and my words, of him shall the Son of man be ashamed when he shall come in his own glory, Saint Luke 9.26.
but a faith that contains those things which are necessary unto salvation he ought not, nor can he, if a real Christian, conceal it in times of persecution or suffering,
but a faith that contains those things which Are necessary unto salvation he ought not, nor can he, if a real Christian, conceal it in times of persecution or suffering,
for in so doing he brings himself to lose his interest in the Promises which are made ours in Christ Jesus, only upon the condition of continuing stedfast in believing unto the end.
for in so doing he brings himself to loose his Interest in the Promises which Are made ours in christ jesus, only upon the condition of Continuing steadfast in believing unto the end.
and for a man to counterfeit any thing in, or against, true Religion or the Truths of God, to save himself in time of persecution, is altogether unlawful.
and for a man to counterfeit any thing in, or against, true Religion or the Truths of God, to save himself in time of persecution, is altogether unlawful.
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yet now that he is sure it is the thing it self, the mistaking or leaving out but of one circumstance may make the whole action sinful, there being no excuse to be drawn for the same, either from the goodness of his person now,
yet now that he is sure it is the thing it self, the mistaking or leaving out but of one circumstance may make the Whole actium sinful, there being no excuse to be drawn for the same, either from the Goodness of his person now,
and when he had eaten it, or at least seemed to eat it (for he spit it out again) and repenting, came of his own accord to the torment, choosing to die gloriously, rather than live stained with such an abomination;
and when he had eaten it, or At least seemed to eat it (for he spit it out again) and repenting, Come of his own accord to the torment, choosing to die gloriously, rather than live stained with such an abomination;
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therefore saith he excellently, when perswaded by friends to bring flesh of his own, and make as if he obeyed the King in eating the flesh taken from the Sacrifice;
Therefore Says he excellently, when persuaded by Friends to bring Flesh of his own, and make as if he obeyed the King in eating the Flesh taken from the Sacrifice;
though the doing thereof were to save his life; For we must not doe evil that good may come thereof, Rom. 3.8. 4. Deniall of the truth, and that either by subscribing against it, or by doing that in our lives and actions which is directly opposite unto it;
though the doing thereof were to save his life; For we must not do evil that good may come thereof, Rom. 3.8. 4. Denial of the truth, and that either by subscribing against it, or by doing that in our lives and actions which is directly opposite unto it;
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for the love of pleasures. 2. In Practice, for fear of pain. 1. In Faith; Some have made shipwrack of faith and a good conscience, 1 Tim. 1.19. and the reason is given in 2 Tim. 3.4. why they so did;
for the love of pleasures. 2. In Practice, for Fear of pain. 1. In Faith; some have made shipwreck of faith and a good conscience, 1 Tim. 1.19. and the reason is given in 2 Tim. 3.4. why they so did;
And in words profess that they know God, but in workes they deny him, Titus 1.16. being reprobate to every good work, &c. But besides this denying of truth in faith and practice, there is also a deniall of the truth in judgement, and this admits of divers degrees.
And in words profess that they know God, but in works they deny him, Titus 1.16. being Reprobate to every good work, etc. But beside this denying of truth in faith and practice, there is also a denial of the truth in judgement, and this admits of diverse Degrees.
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therefore it concernes every man to look to himself, and make a curious examination by what hath been said in reference to his words and works, that so he may not be found guilty of those errours and crimes which the workes and words of our Saviour eminently convince of;
Therefore it concerns every man to look to himself, and make a curious examination by what hath been said in Referente to his words and works, that so he may not be found guilty of those errors and crimes which the works and words of our Saviour eminently convince of;
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for to this end were we born, regenerate, made Christians, came into the world, the Christian Chruch, that we both in our words, in our workes, in our lives, by our deaths, if called thereunto, should bear witness to the truth.
for to this end were we born, regenerate, made Christians, Come into the world, the Christian Church, that we both in our words, in our works, in our lives, by our death's, if called thereunto, should bear witness to the truth.
Testis fidelis: OR, The faithful Witness. SERMON VIII. St. IOHN 18.37. To this end was I born, and for this cause came I into the world, that I should bear witnesse unto the truth.
Testis Fidelis: OR, The faithful Witness. SERMON VIII. Saint JOHN 18.37. To this end was I born, and for this cause Come I into the world, that I should bear witness unto the truth.
and a wise Christian, amidst the many changes of this life, continually presses to one end, with reverence and respect, still setting his resolution in all his wayes,
and a wise Christian, amid the many changes of this life, continually presses to one end, with Reverence and respect, still setting his resolution in all his ways,
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who when he was summoned unto death, and betrayed thereunto by his seeming friend, yet stedfastly asserted the end of his life, saying, To this end was I borne,
who when he was summoned unto death, and betrayed thereunto by his seeming friend, yet steadfastly asserted the end of his life, saying, To this end was I born,
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it was a question too good for a Pilate to ask, What is truth? St. John 18.38. because his jesting speech shewed he never intended a sober inquiry after it:
it was a question too good for a Pilate to ask, What is truth? Saint John 18.38. Because his jesting speech showed he never intended a Sobrium inquiry After it:
Thus the body of the Sunne containes all light essentially in it self, and when communicated to the Moon and Stars, it is still the same, though multiplyed.
Thus the body of the Sun contains all Light essentially in it self, and when communicated to the Moon and Stars, it is still the same, though multiplied.
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and this is as the light of the sunne-beames to the moon and stars, &c. or the diffusions of truth, from the understanding received into all the parts and faculties of the Soul, together with the affections which are as the lesser stars:
and this is as the Light of the sunbeams to the moon and Stars, etc. or the diffusions of truth, from the understanding received into all the parts and faculties of the Soul, together with the affections which Are as the lesser Stars:
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and this, whether it be in the minde, or in words conceived, or uttered, it must first suppose a forme of knowledge, received by the apprehension of a man, according to the will of God;
and this, whither it be in the mind, or in words conceived, or uttered, it must First suppose a Form of knowledge, received by the apprehension of a man, according to the will of God;
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and these two do but differ as the understanding, to the thing conceived; which in it self is so necessary, that without it no Salvation can be received.
and these two do but differ as the understanding, to the thing conceived; which in it self is so necessary, that without it no Salvation can be received.
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and they are the Scriptures of truth, the law of truth, the word of truth, that necessarily call for our testimony, together with all those doctrines of Faith and manners therein exprest,
and they Are the Scriptures of truth, the law of truth, the word of truth, that necessarily call for our testimony, together with all those doctrines of Faith and manners therein expressed,
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as with the heart man beleeves to righteousnesse, so with the tongue confession is made unto Salvation. Rom. 10.10. What we beleeve in our hearts, we must confesse with our lips, and in Saint Iohn 1.20.
as with the heart man believes to righteousness, so with the tongue Confessi is made unto Salvation. Rom. 10.10. What we believe in our hearts, we must confess with our lips, and in Saint John 1.20.
because they came not to the help of the Lord to the help of the Lord against the mighty, Jud. 5.23. and wherever there is truth of faith in the heart, there wil be confession of God in the mouth:
Because they Come not to the help of the Lord to the help of the Lord against the mighty, Jud. 5.23. and wherever there is truth of faith in the heart, there will be Confessi of God in the Mouth:
therefore saith Saint Peter, sanctifie the Lord in your hearts, and be ready alwayes to give an answer to any man that asketh you a reason of the hope that is in you with meekness and fear, 1 Saint Peter 3.15.
Therefore Says Saint Peter, sanctify the Lord in your hearts, and be ready always to give an answer to any man that asks you a reason of the hope that is in you with meekness and Fear, 1 Saint Peter 3.15.
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then take heed lest our silence at those be found to give occasion to men of corrupt minds to say, loe here is Christ and there is Christ, as some have blasphemously done,
then take heed lest our silence At those be found to give occasion to men of corrupt minds to say, lo Here is christ and there is christ, as Some have blasphemously done,
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and I know you are not ignorant (of that which I tremble to speak) that there are those that call themselves God, the Lamb of God, and the Virgin Mary, &c. But I fear they are no better then Magdalen but before her conversion;
and I know you Are not ignorant (of that which I tremble to speak) that there Are those that call themselves God, the Lamb of God, and the Virgae Marry, etc. But I Fear they Are no better then Magdalen but before her conversion;
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and whence hath this proceeded but from the unholy conversations of men, silently suffering the glorious name of Almighty God to be blasphemed? and now that this wickedness is already come to so great a fulness, shall I hold my peace? no, rather shall my tongue cleave to the roof of my mouth,
and whence hath this proceeded but from the unholy conversations of men, silently suffering the glorious name of Almighty God to be blasphemed? and now that this wickedness is already come to so great a fullness, shall I hold my peace? no, rather shall my tongue cleave to the roof of my Mouth,
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and their blood, if they dy in their sins, will God require at his hands, Ezek. 33.8. and wo unto that man that suffers his flock to be scattered by his neglect, and so they become meat to all the beasts of the field, Ezek. 34.5. for when once the flock is scattered they must needs be devoured by the wild beasts of the Forrest;
and their blood, if they die in their Sins, will God require At his hands, Ezekiel 33.8. and woe unto that man that suffers his flock to be scattered by his neglect, and so they become meat to all the beasts of the field, Ezekiel 34.5. for when once the flock is scattered they must needs be devoured by the wild beasts of the Forest;
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and woe unto me if I preach not the Gospel, saith Saint Paul, 1 Cor. 9.16. that is, surely (above all others) my condition will be extremely sad, if through my neglect of faithful declaring the mind of God, any poor soul miscarry:
and woe unto me if I preach not the Gospel, Says Saint Paul, 1 Cor. 9.16. that is, surely (above all Others) my condition will be extremely sad, if through my neglect of faithful declaring the mind of God, any poor soul miscarry:
therefore it is that St. Paul saith, he kept nothing from the people of God that was for their good, which makes him truly to boast that he was pure from the blood of all men, Acts the 20.26.
Therefore it is that Saint Paul Says, he kept nothing from the people of God that was for their good, which makes him truly to boast that he was pure from the blood of all men, Acts the 20.26.
and he himself gives a reason of his pureness, because he had declared unto them the whole counsel of God, v. 17. therefore it concerns all the Ministers of the Gospel that are faithful to deliver their message truly, not withholding from the people any thing of the whole counsel of God ▪ for the unwarned sinner shall die in his iniquity,
and he himself gives a reason of his pureness, Because he had declared unto them the Whole counsel of God, v. 17. Therefore it concerns all the Ministers of the Gospel that Are faithful to deliver their message truly, not withholding from the people any thing of the Whole counsel of God ▪ for the unwarned sinner shall die in his iniquity,
and for us to be guilty of silence, when any of our brethren go astray, is no other then bringing their iniquities upon our heads, who are set to watch over their souls;
and for us to be guilty of silence, when any of our brothers go astray, is no other then bringing their iniquities upon our Heads, who Are Set to watch over their Souls;
and seeing it is so necessary a duty to warn people of their sins, to this end do I come to wait upon you, that I should bear witness to the truth, by telling you of those evils that will certainly follow upon unholy walking,
and seeing it is so necessary a duty to warn people of their Sins, to this end do I come to wait upon you, that I should bear witness to the truth, by telling you of those evils that will Certainly follow upon unholy walking,
O let it never be said of us, that we are so careless of mens souls, that we never endevoured to arm them against the errors that rise up in opposition to the truth,
O let it never be said of us, that we Are so careless of men's Souls, that we never endeavoured to arm them against the errors that rise up in opposition to the truth,
O let it never be spoken, (to our reproch) that they that make it their business to speak evil of God and Godliness, are more industrious to promote error and heresie,
O let it never be spoken, (to our reproach) that they that make it their business to speak evil of God and Godliness, Are more Industria to promote error and heresy,
yet let us not be discouraged therewith, as knowing, that thereby we do but fill up the sufferings of our blessed Redeemer, who will have us to contend earnestly for the faith,
yet let us not be discouraged therewith, as knowing, that thereby we do but fill up the sufferings of our blessed Redeemer, who will have us to contend earnestly for the faith,
and though these afflictions may seem terrible to Christians to suffer for the Truth, yet the highest of them is no more than lawful, and necessary if called thereunto;
and though these afflictions may seem terrible to Christians to suffer for the Truth, yet the highest of them is no more than lawful, and necessary if called thereunto;
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for the pious hearts of true Christians have alwayes thus testified to the Truth, witness Saint Paul, What mean you to weep and break my heart? for I am ready not to be bound only,
for the pious hearts of true Christians have always thus testified to the Truth, witness Saint Paul, What mean you to weep and break my heart? for I am ready not to be bound only,
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but to die at Ierusalem, for the Name of the Lord Iesus, Acts 21.13. and Acts 20.24. He saith elsewhere, Neither do I account my life dear unto my self, so that I might finish my course with joy.
but to die At Ierusalem, for the Name of the Lord Iesus, Acts 21.13. and Acts 20.24. He Says elsewhere, Neither do I account my life dear unto my self, so that I might finish my course with joy.
It is remarkable to consider the way which Almighty God took to support his Disciples and Servants, in despight of the wisdom and malice of the Iews, for the planting of his Church in Christianity, that it will appear almost incredible to hear what were the afflictions of the Church,
It is remarkable to Consider the Way which Almighty God took to support his Disciples and Servants, in despite of the Wisdom and malice of the Iews, for the planting of his Church in Christianity, that it will appear almost incredible to hear what were the afflictions of the Church,
how intolerable her sufferings, that had they not had one to support them who was Almighty and All-sufficient, it had been impossible they should have continued stedfast;
how intolerable her sufferings, that had they not had one to support them who was Almighty and All-sufficient, it had been impossible they should have continued steadfast;
but they had not only the inward support of the Spirit to strengthen, but the outward example of our Saviours Passion to incourage them unto a conformity to him, both in doing and suffering;
but they had not only the inward support of the Spirit to strengthen, but the outward Exampl of our Saviors Passion to encourage them unto a conformity to him, both in doing and suffering;
because it appears, that many untrained souls are so wedded to their lusts, that they had rather lose their interest in Gods love, then forgoe one darling sin:
Because it appears, that many untrained Souls Are so wedded to their Lustiest, that they had rather loose their Interest in God's love, then forgo one darling since:
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and when you shall read, or hear of these, then may you imagine those locusts are come upon the earth, spoken of by St. Iohn in the 9th of the Revelation 8, 9. verses, which had power to torture men, and like Scorpions with their power able to sting them to death; then beware, lest you be led into the errors of the wicked, 2 St. Pet. 3.17.
and when you shall read, or hear of these, then may you imagine those Locusts Are come upon the earth, spoken of by Saint John in the 9th of the Revelation 8, 9. Verses, which had power to torture men, and like Scorpions with their power able to sting them to death; then beware, lest you be led into the errors of the wicked, 2 Saint Pet. 3.17.
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and give it to a more faithful people; for so the Apostles were commanded to serve the Iews, Acts 13.46. the Truth of God, in the House of God had dwelt among us for many years together, in much serenity, till of late years it hath been tossed upon the troubled waters;
and give it to a more faithful people; for so the Apostles were commanded to serve the Iews, Acts 13.46. the Truth of God, in the House of God had dwelled among us for many Years together, in much serenity, till of late Years it hath been tossed upon the troubled waters;
Brethren, let not your faith be shaken or moved by tribulations, or any kind of sufferings whatsoever, knowing this, that after you have fought a good fight,
Brothers, let not your faith be shaken or moved by tribulations, or any kind of sufferings whatsoever, knowing this, that After you have fought a good fight,
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and kept the faith, there shall be laid up for you (and all other his faithful Servants) a Crown of righteousness, which the righteous Iudge shall give you at that day, 2 Tim. 3.7, 8. and to this end were we born,
and kept the faith, there shall be laid up for you (and all other his faithful Servants) a Crown of righteousness, which the righteous Judge shall give you At that day, 2 Tim. 3.7, 8. and to this end were we born,
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and for this cause we all came to the Christian world, the Church of God, that we, in our estates and callings, lives and deaths, should bear witness to the truth.
and for this cause we all Come to the Christian world, the Church of God, that we, in our estates and callings, lives and death's, should bear witness to the truth.
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Testis fidelis: OR, The faithful Witness. SERMON IX. St. IOHN 18.37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.
Testis Fidelis: OR, The faithful Witness. SERMON IX. Saint JOHN 18.37. To this end was I born, and for this cause Come I into the world, that I should bear witness unto the truth.
THe pattern of all Presidents, and the life of all that is good in man, is the God in man, the man in God, the man Christ Jesus, who in his birth was a pattern of humility, in his life of innocence, in his death of patience, in all a pattern of holiness:
THe pattern of all Presidents, and the life of all that is good in man, is the God in man, the man in God, the man christ jesus, who in his birth was a pattern of humility, in his life of innocence, in his death of patience, in all a pattern of holiness:
for to this end were we, as well as he, born, and for this cause came we into the world, &c. In which words I have already observed these three things: 1. An Action. 2. An End. 3. An Object. 1. The Action, He was born, he came into the world. 2. The End Pointed at. and Pointed out.
for to this end were we, as well as he, born, and for this cause Come we into the world, etc. In which words I have already observed these three things: 1. an Actium. 2. an End. 3. an Object. 1. The Actium, He was born, he Come into the world. 2. The End Pointed At. and Pointed out.
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Second branch, which contains these divine moral truths, that are for the regulation of our lives laid down in the Scriptures of the old and new Testament;
Second branch, which contains these divine moral truths, that Are for the regulation of our lives laid down in the Scriptures of the old and new Testament;
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therefore saith our Saviour, think not that I came to destroy the law and the Prophets, &c. Saint Matt. 5.17.18. It is not that I come to take away the law and the Prophets, but rather to fulfil them;
Therefore Says our Saviour, think not that I Come to destroy the law and the prophets, etc. Saint Matt. 5.17.18. It is not that I come to take away the law and the prophets, but rather to fulfil them;
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though these were in some sense perfected by bringing in the substance, (for the shadowes flie away when the substance appears,) yet I say, this law is not disanulled,
though these were in Some sense perfected by bringing in the substance, (for the shadows fly away when the substance appears,) yet I say, this law is not Disannulled,
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and word of truth, for every man shall be judged according to his works, Rev. 2.23. and we are to bear witness to this truth, by the testimony of our hands and tongues, our words and works:
and word of truth, for every man shall be judged according to his works, Rev. 2.23. and we Are to bear witness to this truth, by the testimony of our hands and tongues, our words and works:
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17. and sometimes in the Ordinances of God, v. 91. thereby giving us to understand that in the most confirmed Saints there is still so much of corruption, that if left to themselves, they will be in danger of relapsing;
17. and sometime in the Ordinances of God, v. 91. thereby giving us to understand that in the most confirmed Saints there is still so much of corruption, that if left to themselves, they will be in danger of relapsing;
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intimating, that there was a possibility for them to be led away with the error of the wicked, for what Saint Peter long since foretold, is in our dayes found too true,
intimating, that there was a possibility for them to be led away with the error of the wicked, for what Saint Peter long since foretold, is in our days found too true,
as there were false teachers among them, so there should be amongst us that shall deceive many, &c. 2 St. Peter 2.12. though indeed he tells us, that they were the unlearned and the unstable that wrested the Scriptures to their own destruction, ch.
as there were false Teachers among them, so there should be among us that shall deceive many, etc. 2 Saint Peter 2.12. though indeed he tells us, that they were the unlearned and the unstable that wrested the Scriptures to their own destruction, changed.
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if he, or an Angel from heaven, should come and offer any other doctrine let him be accursed, Gal. 1.8. which implyes that there would some come which would offer another doctrine, and that to the eminent Christians of Galatia: and if it were possible the very elect should be deceived, so saith our Saviour, Saint Matth. 24.24.
if he, or an Angel from heaven, should come and offer any other Doctrine let him be accursed, Gal. 1.8. which Implies that there would Some come which would offer Another Doctrine, and that to the eminent Christians of Galatia: and if it were possible the very elect should be deceived, so Says our Saviour, Saint Matthew 24.24.
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Secondly, by speaking of it against the erroneous, passing the sentence of condemnation upon them that contradict the Scriptures, that by it we may confirme the truth to the faithful, by confutation of the opposite errors with the holy Scripture, which is the word of truth;
Secondly, by speaking of it against the erroneous, passing the sentence of condemnation upon them that contradict the Scriptures, that by it we may confirm the truth to the faithful, by confutation of the opposite errors with the holy Scripture, which is the word of truth;
for those teachers that are already gone astray, and by breaking Gods commands, teach others so to do, are chiefly erroneous, however they may think to pacifie the world, onely with a bare pretence to the truth,
for those Teachers that Are already gone astray, and by breaking God's commands, teach Others so to do, Are chiefly erroneous, however they may think to pacify the world, only with a bore pretence to the truth,
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for many, saith our Saviour, shall come in my name, saying, I am Christ, and shall deceive many, Saint Mat. 24.5. so that you see truth is wounded by her own bow:
for many, Says our Saviour, shall come in my name, saying, I am christ, and shall deceive many, Saint Mathew 24.5. so that you see truth is wounded by her own bow:
and as Iacob got the blessing in the hairy garment of Esau his elder brother, thereby deceiving his Father; so the wicked and erroneous men that are in the world, seek to deceive the Church and servants of God, in the apparel of our elder brother Christ Iesus; so the Devil, that father of lies, could come and tempt our Saviour with the words of holy Scripture,
and as Iacob god the blessing in the hairy garment of Esau his elder brother, thereby deceiving his Father; so the wicked and erroneous men that Are in the world, seek to deceive the Church and Servants of God, in the apparel of our elder brother christ Iesus; so the devil, that father of lies, could come and tempt our Saviour with the words of holy Scripture,
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no cunninger way for Apostates to bring in others under the same condemation with themselves, then by pretending truth and piety to be the ground of theit actions.
no cunninger Way for Apostates to bring in Others under the same condemnation with themselves, then by pretending truth and piety to be the ground of theit actions.
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and is it not a countenancing of blasphemy for any nation or people to give dispensation for all manner of heretical opinions, who are ready upon all occasions to betray the truth,
and is it not a countenancing of blasphemy for any Nation or people to give Dispensation for all manner of heretical opinions, who Are ready upon all occasions to betray the truth,
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therefore seeing the factors of Satan are ready to betray many souls to perdition, by corrupting Gods holy word, is it not time for us to snatch the sword out of their hands,
Therefore seeing the Factors of Satan Are ready to betray many Souls to perdition, by corrupting God's holy word, is it not time for us to snatch the sword out of their hands,
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and when men in profession are Christians, but in conversation are Pagans, and Papists, &c. Ro. 2.24. and St. Iam. 2.7. and when that truth is disgrac'd by the bad lives of men, their sins become ours if we rebuke them not;
and when men in profession Are Christians, but in Conversation Are Pagans, and Papists, etc. Ro. 2.24. and Saint Iam. 2.7. and when that truth is disgraced by the bad lives of men, their Sins become ours if we rebuke them not;
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for it is most certain, he gives consent that holds his peace, and no way contradicts the action, Num. 30.4. the father by his silence at the daughters vow is there made co-partner with her;
for it is most certain, he gives consent that holds his peace, and no Way contradicts the actium, Num. 30.4. the father by his silence At the daughters Voelli is there made copartner with her;
therefore it is St. Pauls complaint, The name of God is blasphemed among the Gentiles through you, Rom. 2.24. and God himself hath commanded expresly, Thou shalt not hate thy brother in thy heart, Levit. 19.17. not to rebuke thy brother when he does amisse, is as much as to hate thy brother;
Therefore it is Saint Paul's complaint, The name of God is blasphemed among the Gentiles through you, Rom. 2.24. and God himself hath commanded expressly, Thou shalt not hate thy brother in thy heart, Levit. 19.17. not to rebuke thy brother when he does amiss, is as much as to hate thy brother;
Indeed there are three things especially, which breed enmity in men against us for speaking the truth unto them: 1. Displeasure. 2. Disprofit. 3. Discredit. 1. Displeasure;
Indeed there Are three things especially, which breed enmity in men against us for speaking the truth unto them: 1. Displeasure. 2. Disprofit. 3. Discredit. 1. Displeasure;
so sometimes the least touch of truth will make men fret and fume, and vent their malice in furious words against them who do but discharge their duty, by a faithfull reproof of their sinfull actions.
so sometime the least touch of truth will make men fret and fume, and vent their malice in furious words against them who doe but discharge their duty, by a faithful reproof of their sinful actions.
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so that you may see, and cannot but finde, that many times the witnessing of the truth against that where the gain of wicked men lies, breeds in them enmity, both against the truth, and the revealers thereof. 3. Discredit;
so that you may see, and cannot but find, that many times the witnessing of the truth against that where the gain of wicked men lies, breeds in them enmity, both against the truth, and the revealers thereof. 3. Discredit;
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but however it should not discourage any, whether Minister, or other, from the discharge of their duty, (if we doe it in the discharge of a good conscience) because the world frownes upon us for so doing;
but however it should not discourage any, whither Minister, or other, from the discharge of their duty, (if we do it in the discharge of a good conscience) Because the world frowns upon us for so doing;
so that the Object, which is offended in the first Table, being the greater, must needs make the sinne to be the more grievous. 2. From the greater evidence;
so that the Object, which is offended in the First Table, being the greater, must needs make the sin to be the more grievous. 2. From the greater evidence;
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which, it seemes, was thought too gentle a punishment among the people of the Iewes: And if evil tongues deserve this heavy doom, what think you, is the just desert of wicked hands,
which, it seems, was Thought too gentle a punishment among the people of the Iewes: And if evil tongues deserve this heavy doom, what think you, is the just desert of wicked hands,
and evil works? so that still it remaines a truth, that he that denies God and his truth by a wicked life, is a farre greater sinner then he that doth it onely with his lips:
and evil works? so that still it remains a truth, that he that Denies God and his truth by a wicked life, is a Far greater sinner then he that does it only with his lips:
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and let the moving cause of open denying the truth be what it will, yet this is certain, the lesse forcible it is from any extrinsecal cause, the more guilt we contract by doing of it:
and let the moving cause of open denying the truth be what it will, yet this is certain, the less forcible it is from any extrinsical cause, the more guilt we contract by doing of it:
cc vvb dt j-vvg n1 pp-f j vvg dt n1 vbi r-crq pn31 vmb, av d vbz j, dt av-dc j pn31 vbz p-acp d j n1, dt av-dc n1 pns12 vvb p-acp vdg pp-f pn31:
as for example, the fear of death may sometimes make a man to deny the truth with his lips, which in many respects will receive a more favourable construction,
as for Exampl, the Fear of death may sometime make a man to deny the truth with his lips, which in many respects will receive a more favourable construction,
therefore he who denies the Truth only with his lips for fear of death, doth sin lesse than he who with a wicked life sins with a full liberty of the will, by a free consent,
Therefore he who Denies the Truth only with his lips for Fear of death, does sin less than he who with a wicked life Sins with a full liberty of the will, by a free consent,
for he that by a Tyrant is compelled with force of punishment to deny the Truth, doth in a sort deny and not deny, he denies it outwardly with his lips,
for he that by a Tyrant is compelled with force of punishment to deny the Truth, does in a sort deny and not deny, he Denies it outwardly with his lips,
Application. Our Saviour bids, Let your light so shine before men, &c. Saint Matthew 5.6. then we may hence learn, that those that should light others to Heaven by their Doctrine, must not darken their way by the evil example of an unholy life;
Application. Our Saviour bids, Let your Light so shine before men, etc. Saint Matthew 5.6. then we may hence Learn, that those that should Light Others to Heaven by their Doctrine, must not darken their Way by the evil Exampl of an unholy life;
n1. po12 n1 vvz, vvb po22 n1 av vvi p-acp n2, av n1 np1 crd. av pns12 vmb av vvi, cst d cst vmd vvi n2-jn p-acp n1 p-acp po32 n1, vmb xx vvi po32 n1 p-acp dt j-jn n1 pp-f dt j n1;
and therefore St. Peter saith, that our good works should make those that look on us as evil doers glorifie God in the day of visitation, 1 Saint Peter 2.12. There be some that must believe in Christ throughout the world, and witness his Truth to unbelievers by a holy life;
and Therefore Saint Peter Says, that our good works should make those that look on us as evil doers Glorify God in the day of Visitation, 1 Saint Peter 2.12. There be Some that must believe in christ throughout the world, and witness his Truth to unbelievers by a holy life;
how shall they be brought to believe as we believe? It was the saying of a Heathen, If I did see the Christians lives better, I should think their faith better than mine.
how shall they be brought to believe as we believe? It was the saying of a Heathen, If I did see the Christians lives better, I should think their faith better than mine.
Sure I am, God and Religion is very much disgrac'd, and the Gospel dishonoured, and the Church of Christ abused, by the wicked lives of those that are called the Sons of the Church.
Sure I am, God and Religion is very much disgraced, and the Gospel dishonoured, and the Church of christ abused, by the wicked lives of those that Are called the Sons of the Church.
av-j pns11 vbm, np1 cc n1 vbz av av-d vvn, cc dt n1 vvn, cc dt n1 pp-f np1 vvn, p-acp dt j n2 pp-f d cst vbr vvn dt n2 pp-f dt n1.
that so both in our knowledge and practice, we bearing witness to the Truth here on earth, we may have the truth in our consciences, to bear witness to our selves, that we are the Sons of God;
that so both in our knowledge and practice, we bearing witness to the Truth Here on earth, we may have the truth in our Consciences, to bear witness to our selves, that we Are the Sons of God;
and after whose example we should walk, that as he was born, and came into the world to bear witness to the truth, so we should also account of our selves, that we were born, and that we came into the world, that we might bear witness to the truth:
and After whose Exampl we should walk, that as he was born, and Come into the world to bear witness to the truth, so we should also account of our selves, that we were born, and that we Come into the world, that we might bear witness to the truth:
cc p-acp rg-crq n1 pns12 vmd vvi, cst p-acp pns31 vbds vvn, cc vvd p-acp dt n1 pc-acp vvi n1 p-acp dt n1, av pns12 vmd av vvi pp-f po12 n2, cst pns12 vbdr vvn, cc cst pns12 vvd p-acp dt n1, cst pns12 vmd vvi n1 p-acp dt n1:
