The valley of vision, or A clear sight of sundry sacred truths. Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.
Publisher: Printed by M atthew S immons and are to be sold by R Tomlins at the Sun and Bible in Pye Corner and Rob Littlebury at the Unicorne in Little Britaine
and, that which addes to the contentment, it is Happinesse with an Echo, or ingemination; Happy and Happy. From this ingemination arise the parts of the text;
and, that which adds to the contentment, it is Happiness with an Echo, or ingemination; Happy and Happy. From this ingemination arise the parts of the text;
cc, cst r-crq vvz p-acp dt n1, pn31 vbz n1 p-acp dt n1, cc n1; j cc j. p-acp d n1 vvb dt n2 pp-f dt n1;
and the vein of Divine happinesse, in the dew of heaven. Or (if you will have it out of the Gospel) here's Marthaes portion in the many things of the body:
and the vein of Divine happiness, in the due of heaven. Or (if you will have it out of the Gospel) here's Martha's portion in the many things of the body:
cc dt n1 pp-f j-jn n1, p-acp dt n1 pp-f n1. cc (cs pn22 vmb vhi pn31 av pp-f dt n1) av|vbz npg1 n1 p-acp dt d n2 pp-f dt n1:
Of all other there can be none better to speak of popular happinesse, then such a King: nor of celestiall, then such a Prophet. Yet I mean not to discourse of it in the full latitude,
Of all other there can be none better to speak of popular happiness, then such a King: nor of celestial, then such a Prophet. Yet I mean not to discourse of it in the full latitude,
pp-f d n-jn pc-acp vmb vbi pix j pc-acp vvi pp-f j n1, cs d dt n1: ccx pp-f j, av d dt n1. av pns11 vvb xx p-acp n1 pp-f pn31 p-acp dt j n1,
so in this, having begun from above with that which is principall, Blessed be the Lord; he fixeth his second thoughts upon the subordinate, Blessed, or happy are the people. He could not proceed in a better order:
so in this, having begun from above with that which is principal, Blessed be the Lord; he fixeth his second thoughts upon the subordinate, Blessed, or happy Are the people. He could not proceed in a better order:
av p-acp d, vhg vvn p-acp a-acp p-acp d r-crq vbz j-jn, vvn vbb dt n1; pns31 vvz po31 ord n2 p-acp dt j, vvn, cc j vbr dt n1. pns31 vmd xx vvi p-acp dt jc n1:
they first sing, Glorie to God; then, Good will towards men. It must also be the method of every Christian, whensoever we are about the wishing of blessednesse, either to our selves or others, to begin from heaven,
they First sing, Glory to God; then, Good will towards men. It must also be the method of every Christian, whensoever we Are about the wishing of blessedness, either to our selves or Others, to begin from heaven,
pns32 ord vvi, n1 p-acp np1; av, j vmb p-acp n2. pn31 vmb av vbi dt n1 pp-f d njp, c-crq pns12 vbr p-acp dt vvg pp-f n1, av-d p-acp po12 n2 cc n2-jn, pc-acp vvi p-acp n1,
That we may receive, we must give: give what we have, and give what we mean to have. To give is the way to get: both to get the thing, and to get the greater degree. It is an undeniable consequence,
That we may receive, we must give: give what we have, and give what we mean to have. To give is the Way to get: both to get the thing, and to get the greater degree. It is an undeniable consequence,
So that he who will attain to the Psalmist's comfort, must observe also the Psalmist's order: that he may end assuredly with BEATUS, he must learn to begin with BENEDICTUS.
So that he who will attain to the Psalmist's Comfort, must observe also the Psalmist's order: that he may end assuredly with BEATUS, he must Learn to begin with BENEDICTUS.
That's the first considerable thing in the order as touching the essence of true happinesse. The other is concerning the splendour, which flowes from the other part of the variation:
That's the First considerable thing in the order as touching the essence of true happiness. The other is Concerning the splendour, which flows from the other part of the variation:
before which nothing should be loved, and after which nothing can be desired. Answerable to these two respects are the positures of happinesse in the Psalmes.
before which nothing should be loved, and After which nothing can be desired. Answerable to these two respects Are the positures of happiness in the Psalms.
As in military affairs, it is the custome of Emperours to promise the Donative to their souldiers when they go forth to warre, that they may encourage them;
As in military affairs, it is the custom of emperors to promise the Donative to their Soldiers when they go forth to war, that they may encourage them;
they are willing enough to heare that they must make it their last work, and they fulfill it in a sort to the letter, but not to the meaning. The love, the hope, the care of their own happinesse, they put them off all to the last:
they Are willing enough to hear that they must make it their last work, and they fulfil it in a sort to the Letter, but not to the meaning. The love, the hope, the care of their own happiness, they put them off all to the last:
pns32 vbr j av-d pc-acp vvi cst pns32 vmb vvi pn31 po32 ord n1, cc pns32 vvb pn31 p-acp dt n1 p-acp dt n1, p-acp xx p-acp dt vvg. dt n1, dt n1, dt n1 pp-f po32 d n1, pns32 vvd pno32 a-acp d p-acp dt ord:
the first place in other Psalmes, as the best introduction to all other discourses; the last in this, as a delightfull farwell to be alwayes fresh in remembrance.
the First place in other Psalms, as the best introduction to all other discourses; the last in this, as a delightful farewell to be always fresh in remembrance.
dt ord n1 p-acp j-jn n2, c-acp dt js n1 p-acp d j-jn n2; dt ord p-acp d, c-acp dt j n1 pc-acp vbi av j p-acp n1.
Blessed be the Lord MY strength, vers. 1. Send down from above, and save ME out of the great waters, vers. 7. Rid ME and deliver ME from the hand of strange children, vers. 11. And he might as easily have continued the same strain in the clauses following, That MY sonnes may grow up as the young plants, MY daughters may be as the polished corners of the temple, MY sheep fruitfull, MY oxen strong, MY garners full and plenteous: and accordingly he might have concluded it also, Happy shall I be, if I be in such a case.
Blessed be the Lord MY strength, vers. 1. Send down from above, and save ME out of the great waters, vers. 7. Rid ME and deliver ME from the hand of strange children, vers. 11. And he might as Easily have continued the same strain in the clauses following, That MY Sons may grow up as the young plants, MY daughters may be as the polished corners of the temple, MY sheep fruitful, MY oxen strong, MY garners full and plenteous: and accordingly he might have concluded it also, Happy shall I be, if I be in such a case.
as loth to enjoy this happinesse alone, he alters his style, and (being in the height of wellwishes to himself) he turns the singular into a plurall, Our sheep, Our oxen, Our garners, Our sonnes and daughters;
as loath to enjoy this happiness alone, he alters his style, and (being in the height of wellwishes to himself) he turns the singular into a plural, Our sheep, Our oxen, Our garners, Our Sons and daughters;
that he might compendiate all in this, Happy are the people. Here's a true testimonie both of a religious and generous mind, who knew in his most retired thoughts to look out of himself,
that he might compendiate all in this, Happy Are the people. Here's a true testimony both of a religious and generous mind, who knew in his most retired thoughts to look out of himself,
and other Romane Worthies so renowned in their times, That they were content to expose themselves to want and danger for the prosperitie and safetie of the publick.
and other Roman Worthies so renowned in their times, That they were content to expose themselves to want and danger for the Prosperity and safety of the public.
cc j-jn jp n2-j av vvn p-acp po32 n2, cst pns32 vbdr j pc-acp vvi px32 p-acp n1 cc n1 p-acp dt n1 cc n1 pp-f dt j.
It was the complaint of Plato in his time, That every man was impetuously carried NONLATINALPHABET and of Thucydides the Historian in his, Ʋnusquisque rem suam urget: and of Tacitus in his, Privatacuique stimulatio, & vile decus publicum.
It was the complaint of Plato in his time, That every man was impetuously carried and of Thucydides the Historian in his, Ʋnusquisque remembering suam urget: and of Tacitus in his, Privatacuique stimulatio, & vile decus publicum.
pn31 vbds dt n1 pp-f np1 p-acp po31 n1, cst d n1 vbds av-j vvn cc pp-f np1 dt n1 p-acp po31, fw-la vvg fw-la fw-la: cc pp-f np1 p-acp po31, fw-la fw-la, cc j fw-la fw-la.
whereas again man is onely a world in a figurative sense of speaking, and that but a microcosme or little world, that is in effect, a small part of the great;
whereas again man is only a world in a figurative sense of speaking, and that but a microcosm or little world, that is in Effect, a small part of the great;
yet, as in some other things, so in this also it falls out, The Allegorie devoures the letter, the private eats up the publick, the part the whole, the overweaning respect to the little world doth every where almost overturn the greater. I know there are many which make fair shews, goodly pretences, great ostentation of the contrary:
yet, as in Some other things, so in this also it falls out, The Allegory devours the Letter, the private eats up the public, the part the Whole, the overweening respect to the little world does every where almost overturn the greater. I know there Are many which make fair shows, goodly pretences, great ostentation of the contrary:
av, c-acp p-acp d j-jn n2, av p-acp d av pn31 vvz av, dt n1 vvz dt n1, dt j vvz a-acp dt j, dt n1 dt j-jn, dt j-vvg n1 p-acp dt j n1 vdz d c-crq av vvi dt jc. pns11 vvb pc-acp vbr d r-crq vvb j vvz, j n2, j n1 pp-f dt n-jn:
but it is with the like insincerity; for their aim is wholly for themselves. So we shew our selves hypocrites even in things civill, as well as in religion.
but it is with the like insincerity; for their aim is wholly for themselves. So we show our selves Hypocrites even in things civil, as well as in Religion.
p-acp pn31 vbz p-acp dt j n1; p-acp po32 n1 vbz av-jn p-acp px32. av pns12 vvb po12 n2 n2 av p-acp n2 j, c-acp av c-acp p-acp n1.
is so high an ascent of goodnesse, that it were a great wrong to such virtue, to stile it by any lesse name then an excellencie. In this particular I might easily be large:
is so high an ascent of Goodness, that it were a great wrong to such virtue, to style it by any less name then an excellency. In this particular I might Easily be large:
vbz av j dt n1 pp-f n1, cst pn31 vbdr dt j n-jn p-acp d n1, p-acp n1 pn31 p-acp d dc n1 cs dt n1. p-acp d j pns11 vmd av-j vbi j:
At one time his tendernesse was so great toward them, that because he could not do them so much good as he desired, he besought the Lord to take away his life; Numb. 11.15.
At one time his tenderness was so great towards them, that Because he could not do them so much good as he desired, he besought the Lord to take away his life; Numb. 11.15.
p-acp crd n1 po31 n1 vbds av j p-acp pno32, cst c-acp pns31 vmd xx vdi pno32 av av-d j c-acp pns31 vvd, pns31 vvd dt n1 pc-acp vvi av po31 n1; j. crd.
or to blot him out of the book of life; Exod 32.32. hereby shewing himself not onely the miracle of Nature, as Philo calls him, but of Grace too, in pledging for them that which was more worth then his life, his very salvation.
or to blot him out of the book of life; Exod 32.32. hereby showing himself not only the miracle of Nature, as Philo calls him, but of Grace too, in pledging for them that which was more worth then his life, his very salvation.
cc pc-acp vvi pno31 av pp-f dt n1 pp-f n1; av-j crd. av vvg px31 xx av-j dt n1 pp-f n1, p-acp np1 vvz pno31, cc-acp pp-f n1 av, p-acp vvg p-acp pno32 d r-crq vbds av-dc j cs po31 n1, po31 j n1.
as content to hazard not half his immortalitie, but all, out of his love to the Israelites, notwithstanding they were a people ungratefull both towards him and towards God.
as content to hazard not half his immortality, but all, out of his love to the Israelites, notwithstanding they were a people ungrateful both towards him and towards God.
c-acp j pc-acp vvi xx j-jn po31 n1, cc-acp d, av pp-f po31 n1 p-acp dt np2, c-acp pns32 vbdr dt n1 j av-d p-acp pno31 cc p-acp np1.
who (besides that he urgeth it almost in every Psalme, The peace of Jerusalem, The salvation of Israel, The felicity of Gods chosen, The blessing of the people ) in one place he argues for it even to his own destruction:
who (beside that he urges it almost in every Psalm, The peace of Jerusalem, The salvation of Israel, The felicity of God's chosen, The blessing of the people) in one place he argues for it even to his own destruction:
r-crq (p-acp cst pns31 vvz pn31 av p-acp d n1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f n2 vvn, dt n1 pp-f dt n1) p-acp crd n1 pns31 vvz p-acp pn31 av p-acp po31 d n1:
You have it, 1. Chron. 21.16, 17. It is there recorded, that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it, he thus reasons with God for the safeguard of the publick: Me, me; adsum qui feci;
You have it, 1. Chronicles 21.16, 17. It is there recorded, that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it, he thus Reasons with God for the safeguard of the public: Me, me; adsum qui Feci;
He declared here, saith S. Chrysostome, a depth of love NONLATINALPHABET, an affection more spacious for love, then the sea for water; and for tendernesse softer not onely then water, but then oyl.
He declared Here, Says S. Chrysostom, a depth of love, an affection more spacious for love, then the sea for water; and for tenderness Softer not only then water, but then oil.
pns31 vvd av, vvz n1 np1, dt n1 pp-f n1, dt n1 av-dc j p-acp vvb, av dt n1 p-acp n1; cc p-acp n1 jc xx av-j av n1, p-acp av n1.
He made himself in this SPECULUM PRINCIPUM, the mirrour of Princes: a mirrour, into which (as we may well presume) our Gracious Sovereigne King CHARLES hath made frequent and usefull inspections:
He made himself in this SPECULUM PRINCIPUM, the mirror of Princes: a mirror, into which (as we may well presume) our Gracious Sovereign King CHARLES hath made frequent and useful inspections:
still they keep to this principle (and 'tis none of the best) O•tein all, Yield nothing. It is a nobler spirit that resides in the breast of our Sovereign,
still they keep to this principle (and it's none of the best) O•tein all, Yield nothing. It is a Nobler Spirit that resides in the breast of our Sovereign,
yet the love of justice and his peoples emolument overswayed him, and armed him with Epaminondas his resolution, Totius orbis divitias despicere, prae patriae charitate.
yet the love of Justice and his peoples emolument overswayed him, and armed him with Epaminondas his resolution, Totius Orbis Riches despicere, Prae patriae charitate.
av dt n1 pp-f n1 cc po31 ng1 fw-fr vvn pno31, cc vvd pno31 p-acp np1 po31 n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
But the time will not give me leave to dwell, as I should, upon particulars: therefore I will call you nearer to the transient remembrance (and but the transient,
But the time will not give me leave to dwell, as I should, upon particulars: Therefore I will call you nearer to the Transient remembrance (and but the Transient,
The eyes of the whole world were upon that action, and they all are witnesses what pains and travell were taken, what clemencie and indulgence was used, what yieldings and condescentions, both in point of honour and power, to purchase, as it were;
The eyes of the Whole world were upon that actium, and they all Are Witnesses what pains and travel were taken, what clemency and indulgence was used, what yieldings and condescensions, both in point of honour and power, to purchase, as it were;
dt n2 pp-f dt j-jn n1 vbdr p-acp d n1, cc pns32 d vbr n2 r-crq n2 cc n1 vbdr vvn, r-crq n1 cc n1 vbds vvn, r-crq n2-vvg cc n2, av-d p-acp n1 pp-f n1 cc n1, pc-acp vvi, c-acp pn31 vbdr;
Whereby he made all men understand, how much more pleasing it was to his Princely disposition, with Cyrus in Xenophon, NONLATINALPHABET and to conquer, not by might, but by clemency. By clemency, I say, the word which I named before,
Whereby he made all men understand, how much more pleasing it was to his Princely disposition, with Cyrus in Xenophon, and to conquer, not by might, but by clemency. By clemency, I say, the word which I nam before,
It corrects the brightnesse of Majestie, calmes the strictnesse of Justice, lightens the weight of Power, attemperates whatsoever might cause terrour to our mind and liking.
It corrects the brightness of Majesty, calms the strictness of justice, lightens the weight of Power, attemperate whatsoever might cause terror to our mind and liking.
and hitherto unheard of, by wholesome laws to enlarge his subjects, and to confine himself. Yet it may be said, It is not his onely hand which is in these laws:
and hitherto unheard of, by wholesome laws to enlarge his subject's, and to confine himself. Yet it may be said, It is not his only hand which is in these laws:
cc av j pp-f, p-acp j n2 p-acp vvi po31 n2-jn, cc p-acp vvb px31. av pn31 vmb vbi vvn, pn31 vbz xx po31 j n1 r-crq vbz p-acp d n2:
He calls God to witnesse (and with him the attestation of that sacred name is very religious) that the preservation of the publick peace, the law and the libertie of the subject, is and shall alwayes be as much his care and industrie,
He calls God to witness (and with him the attestation of that sacred name is very religious) that the preservation of the public peace, the law and the liberty of the Subject, is and shall always be as much his care and industry,
pns31 vvz np1 pc-acp vvi (cc p-acp pno31 dt n1 pp-f cst j n1 vbz av j) cst dt n1 pp-f dt j n1, dt n1 cc dt n1 pp-f dt n-jn, vbz cc vmb av vbi p-acp d po31 n1 cc n1,
as shall be for the establishment of their priviledges, the free and quiet enjoying their estates and fortunes, the liberties of their persons, the securitie of the true Religion now professed in the Church of England.
as shall be for the establishment of their privileges, the free and quiet enjoying their estates and fortune's, the Liberties of their Persons, the security of the true Religion now professed in the Church of England.
What now shall we say to these things? Is not that of Solomon made good unto us (Prov. 16.10.) A Divine sentence is in the lips of the King? Have we not good cause to take up Ezra's benediction (Ezr. 7.27.) Blessed be the Lord which hath put such things as these into the Kings heart? Such things as these we were not so ambitious as to hope for:
What now shall we say to these things? Is not that of Solomon made good unto us (Curae 16.10.) A Divine sentence is in the lips of the King? Have we not good cause to take up Ezra's benediction (Ezra 7.27.) Blessed be the Lord which hath put such things as these into the Kings heart? Such things as these we were not so ambitious as to hope for:
q-crq av vmb pns12 vvi p-acp d n2? vbz xx d pp-f np1 vvd j p-acp pno12 (np1 crd.) dt j-jn n1 vbz p-acp dt n2 pp-f dt n1? vhb pns12 xx j n1 pc-acp vvi a-acp npg1 n1 (np1 crd.) vvn vbb dt n1 r-crq vhz vvn d n2 c-acp d p-acp dt ng1 n1? d n2 c-acp d pns12 vbdr xx av j c-acp pc-acp vvi p-acp:
Yet you may remember also that I told you, The point needs not so much proofs, as retributions. It cals aloud upon us for all dutifull returns, of honour, love, obedience, loyalty,
Yet you may Remember also that I told you, The point needs not so much proofs, as retributions. It calls aloud upon us for all dutiful returns, of honour, love, Obedience, loyalty,
av pn22 vmb vvi av cst pns11 vvd pn22, dt n1 vvz xx av d n2, p-acp n2. pn31 vvz av p-acp pno12 p-acp d j n2, pp-f n1, n1, n1, n1,
for the government and influence they receive from thence: they will undergo hardship, expose themselves to danger, recede from things convenient, nay necessary;
for the government and influence they receive from thence: they will undergo hardship, expose themselves to danger, recede from things convenient, nay necessary;
they will not grudge at any plentie or honour which is bestowed upon the head; knowing by instinct that from the head the benefit of all redounds to them.
they will not grudge At any plenty or honour which is bestowed upon the head; knowing by instinct that from the head the benefit of all redounds to them.
pns32 vmb xx vvi p-acp d n1 cc n1 r-crq vbz vvn p-acp dt n1; vvg p-acp n1 cst p-acp dt n1 dt n1 pp-f d vvz p-acp pno32.
and (with that noble Emperour) account equally as daughters Rempublicam & Juliam. The very Heathen, which saw onely the outside or Civill part, reputed them as Fathers:
and (with that noble Emperor) account equally as daughters res publicam & Juliam. The very Heathen, which saw only the outside or Civil part, reputed them as Father's:
cc (p-acp cst j n1) vvb av-jn c-acp ng1 fw-la cc fw-la. dt j j-jn, r-crq vvd av-j dt n1-an cc j n1, vvn pno32 p-acp n2:
but the Prophet Isaiah, when he speaks of the Church, goes further, and calls them Nursing Fathers: a word which in propriety of speech might seem incongruous;
but the Prophet Isaiah, when he speaks of the Church, Goes further, and calls them Nursing Father's: a word which in propriety of speech might seem incongruous;
Benignitie, and clemency, and sweetnesse of disposition, and facilitie of accesse, and compassion toward the distressed, these are their breasts, more breasts then two;
Benignity, and clemency, and sweetness of disposition, and facility of access, and compassion towards the distressed, these Are their breasts, more breasts then two;
n1, cc n1, cc n1 pp-f n1, cc n1 pp-f n1, cc n1 p-acp dt j-vvn, d vbr po32 n2, dc n2 cs crd;
the same both their breasts and their bowels, which day by day they open to thousands severally, and to all at once, for the suckling and fostering of the publick.
the same both their breasts and their bowels, which day by day they open to thousands severally, and to all At once, for the suckling and fostering of the public.
dt d d po32 n2 cc po32 n2, r-crq n1 p-acp n1 pns32 vvb p-acp crd av-j, cc p-acp d p-acp a-acp, p-acp dt n1 cc j-vvg pp-f dt j.
Therefore it behoves us to think of returns. By this word Christ read us the lesson, Matth. 22.21. Render, or Return unto Cesar the things which are Cesars, or the things which are from Cesar.
Therefore it behoves us to think of returns. By this word christ read us the Lesson, Matthew 22.21. Render, or Return unto Cesar the things which Are Caesars, or the things which Are from Cesar.
av pn31 vvz pno12 pc-acp vvi pp-f vvz. p-acp d n1 np1 vvb pno12 dt n1, np1 crd. vvb, cc vvb p-acp np1 dt n2 r-crq vbr npg1, cc dt n2 r-crq vbr p-acp np1.
that his throne may be established by your loyalty, his reign still prosperous by your prayers & blessings, his life lenghthened by years taken forth of your own:
that his throne may be established by your loyalty, his Reign still prosperous by your Prayers & blessings, his life lenghthened by Years taken forth of your own:
cst po31 n1 vmb vbi vvn p-acp po22 n1, po31 n1 av j p-acp po22 n2 cc n2, po31 n1 vvn p-acp n2 vvn av pp-f po22 d:
that so he may long rejoyce to say with David, Happy are the people. So I have done with the second step of the Gradation, the speciall part of the argument here handled; It is De felicitate Populi.
that so he may long rejoice to say with David, Happy Are the people. So I have done with the second step of the Gradation, the special part of the argument Here handled; It is De felicitate People.
cst av pns31 vmb av-j vvi pc-acp vvi p-acp np1, j vbr dt n1. av pns11 vhb vdn p-acp dt ord n1 pp-f dt n1, dt j n1 pp-f dt n1 av vvn; pn31 vbz fw-fr j np1.
The third is yet more speciall: It is not onely De felicitate Populi, but De felicitate Populari, that is, De Hac felicitate Populi, or De hoc Genere felicitatis: Beatus cui SIC, Happy they who are in SUCH A CASE, or CONDITION.
The third is yet more special: It is not only De felicitate People, but De felicitate Populare, that is, De Hac felicitate People, or De hoc Genere felicitatis: Beatus cui SIC, Happy they who Are in SUCH A CASE, or CONDITION.
dt ord vbz av av-dc j: pn31 vbz xx av-j fw-fr j np1, p-acp fw-fr j np1, cst vbz, fw-fr fw-la j fw-la, cc fw-fr fw-la fw-la fw-la: np1 fw-la fw-la, j pns32 r-crq vbr p-acp d dt n1, cc n1.
Multitude of people, especially such as are vertuous, a third, in those, That our sonnes may grow up as the young plants, our daughters may be as the polished corners of the temple.
Multitude of people, especially such as Are virtuous, a third, in those, That our Sons may grow up as the young plants, our daughters may be as the polished corners of the temple.
Why David, a man of so heavenly a temper, and of so good a judgement in things which concern salvation, that he is said to be A man after Gods own heart, should place felicitie in these temporalls.
Why David, a man of so heavenly a temper, and of so good a judgement in things which concern salvation, that he is said to be A man After God's own heart, should place felicity in these temporals.
q-crq np1, dt n1 pp-f av j dt n1, cc pp-f av j dt n1 p-acp n2 r-crq vvb n1, cst pns31 vbz vvn pc-acp vbi dt n1 p-acp n2 d n1, vmd vvi n1 p-acp d n2.
In this, I say, is the scruple, That Christ should begin bless•dnesse from povertie, and David place it in abundance: that things earthly should be as drosse to Paul, and as happinesse to David.
In this, I say, is the scruple, That christ should begin bless•dnesse from poverty, and David place it in abundance: that things earthly should be as dross to Paul, and as happiness to David.
and that the Psalmist uttered it in the person of a worldly man: like that of Solomon, Eccles. 2.24. There is nothing better for a man, then to eat and drink, &c. Therefore, to take off the suspicion of a paradox, they interpose Dixerunt: BEATUM [ dixerunt ] POPULUM CUI HAEC SUNT, Men usually say, HAPPY ARE THE PEOPLE IN SUCH A CASE.
and that the Psalmist uttered it in the person of a worldly man: like that of Solomon, Eccles. 2.24. There is nothing better for a man, then to eat and drink, etc. Therefore, to take off the suspicion of a paradox, they interpose Dixerunt: BEATUM [ dixerunt ] POPULUM CUI HAEC SUNT, Men usually say, HAPPY ARE THE PEOPLE IN SUCH A CASE.
For first, the Psalmist speaks not here, as in other places, of the happinesse of a man, but of the happinesse of a people: it is not Beatus homo, but, Beatus populus. In some other places, where he treats of the happinesse of a man, he circumscribes it alwayes with things spirituall:
For First, the Psalmist speaks not Here, as in other places, of the happiness of a man, but of the happiness of a people: it is not Beatus homo, but, Beatus populus. In Some other places, where he treats of the happiness of a man, he circumscribes it always with things spiritual:
Blessed is the man unto whom the LORD imputeth no sinne, and in whose spirit there is no guile: b Psal. I 12.1. Blessed is the man that feareth the LORD: c Psal 40.4. Blessed is that man that maketh the Lord his trust: and the like.
Blessed is the man unto whom the LORD imputeth no sin, and in whose Spirit there is no guile: b Psalm I 12.1. Blessed is the man that fears the LORD: c Psalm 40.4. Blessed is that man that makes the Lord his trust: and the like.
vvn vbz dt n1 p-acp ro-crq dt n1 vvz dx n1, cc p-acp rg-crq n1 a-acp vbz dx n1: sy np1 pns11 crd. j-vvn vbz dt n1 cst vvz dt n1: sy np1 crd. j-vvn vbz d n1 cst vvz dt n1 po31 n1: cc dt av-j.
as having a nearer relation to the happinesse of a Nation or Kingdome, then abstractively of a Christian. Howsoever Aristotle affirms, in the 7th of his Politicks, that there is the same happinesse NONLATINALPHABET, of a single man and of a whole citie:
as having a nearer Relation to the happiness of a nation or Kingdom, then abstractively of a Christian. Howsoever Aristotle affirms, in the 7th of his Politics, that there is the same happiness, of a single man and of a Whole City:
c-acp vhg dt jc n1 p-acp dt n1 pp-f dt n1 cc n1, av av-j pp-f dt njp. c-acp np1 vvz, p-acp dt ord pp-f po31 n2-j, cst pc-acp vbz dt d n1, pp-f dt j n1 cc pp-f dt j-jn n1:
Men are the walls for strength, women the nurseries for encrease, children the pledges of perpetuity, money as the vitall breath, peace as the naturall heat, plentie as the radicall moisture, religious and just government as the form or soul of a bodie politick.
Men Are the walls for strength, women the nurseries for increase, children the pledges of perpetuity, money as the vital breath, peace as the natural heat, plenty as the radical moisture, religious and just government as the from or soul of a body politic.
So likewise these outward things, although in themselves they have nothing of true happinesse, yet because they render it more beauteous and gracefull,
So likewise these outward things, although in themselves they have nothing of true happiness, yet Because they render it more beauteous and graceful,
av av d j n2, cs p-acp px32 pns32 vhb pix pp-f j n1, av c-acp pns32 vvb pn31 av-dc j cc j,
as the state of vertue now stands in respect of our converse with men, we may well reckon them without prejudice to vertue inter ornamenta. Then secondly, they are adminicula also, helps and adjuments, as hand-maids to pietie, without which vertue is impotent.
as the state of virtue now Stands in respect of our converse with men, we may well reckon them without prejudice to virtue inter Ornamenta. Then secondly, they Are Adminicula also, helps and adjuments, as handmaids to piety, without which virtue is impotent.
c-acp dt n1 pp-f n1 av vvz p-acp n1 pp-f po12 n1 p-acp n2, pns12 vmb av vvi pno32 p-acp n1 p-acp n1 fw-la fw-la. av ord, pns32 vbr fw-la av, vvz cc n2, p-acp n2 p-acp n1, p-acp r-crq n1 vbz j.
and men may pronounce of us, as truly as of any Nation, that we have been for a long time a happy people. Our deliverances from strange children have been great and miraculous,
and men may pronounce of us, as truly as of any nation, that we have been for a long time a happy people. Our Deliverances from strange children have been great and miraculous,
Our land hath been as an Eden and garden of the Lord for fruitfulnesse, as a Salem for peace; whereas other kingdomes do yet grone under the pressures of sword and famine. Besides these,
Our land hath been as an Eden and garden of the Lord for fruitfulness, as a Salem for peace; whereas other kingdoms do yet groan under the pressures of sword and famine. Beside these,
if there be any blessing which the Scripture mentions in other places, Peace in the walls, Plentie in the palaces, Traffick in the ports, or Salvation in the gates; if any part of happinesse which it speaks of in this Psalme,
if there be any blessing which the Scripture mentions in other places, Peace in the walls, Plenty in the palaces, Traffic in the ports, or Salvation in the gates; if any part of happiness which it speaks of in this Psalm,
for plantings, or buildings, or reapings, or storings, or peoplings; we have had them all in as much fulnesse as any part of the world, and in more then most:
for plantings, or buildings, or reapings, or storings, or peoplings; we have had them all in as much fullness as any part of the world, and in more then most:
c-acp n2, cc n2, cc n2-vvg, cc n2-vvg, cc n2; pns12 vhb vhn pno32 d p-acp a-acp d n1 c-acp d n1 pp-f dt n1, cc p-acp dc cs av-ds:
onely there is one particular may be questioned, or rather cannot be denied That amidst the very throng of all these blessings there are some murmurings and complainings in our streets.
only there is one particular may be questioned, or rather cannot be denied That amid the very throng of all these blessings there Are Some murmurings and complainings in our streets.
av-j a-acp vbz pi j vmb vbi vvn, cc av-c vmbx vbi vvn cst p-acp dt j n1 pp-f d d n2 pc-acp vbr d n2 cc n2-vvg p-acp po12 n2.
I may be bold to say, There was cause in respect of sinne then, as well as now, especially with godly men, who are so good themselves, that it is no marvell if they thought times a little evil to be extremely bad: as alwayes sinne swells to the eye of grace.
I may be bold to say, There was cause in respect of sin then, as well as now, especially with godly men, who Are so good themselves, that it is no marvel if they Thought times a little evil to be extremely bad: as always sin Swells to the eye of grace.
Si aestus est, (saith he) de ariditate causamur; si fluvia, de inundatione conquerimur: si infoecundior annus est, accusamus sterilitatem; si foecundior, vilitatem.
Si Aestus est, (Says he) de ariditate causamur; si fluvia, de inundation conquerimur: si infoecundior annus est, accusamus sterilitatem; si foecundior, vilitatem.
So winter and summer are both alike distastfull to impatient men: In scarcity things are too dear, in plentie too cheap: povertie pincheth, and abundance nauseates.
So winter and summer Are both alike distasteful to impatient men: In scarcity things Are too dear, in plenty too cheap: poverty pincheth, and abundance nauseates.
av n1 cc n1 vbr av-d av j p-acp j n2: p-acp n1 n2 vbr av j-jn, p-acp n1 av j: n1 vvz, cc n1 vvz.
You shall heare in good times, Quid nobis cum Davide? and in bad, Antigonum effodio: as we reade of the Israelites, That even when God himself was pleased to order their civill affairs, they were not contented;
You shall hear in good times, Quid nobis cum David? and in bad, Antigonum effodio: as we read of the Israelites, That even when God himself was pleased to order their civil affairs, they were not contented;
our safetie, our very life, our whatsoever good of this nature, it is by Gods providence wrapt up in his welfare, whose precious life (as the Oratour speaks) is Vita quaedam publica, the very breath of our nostrils perfumed with multitude of comforts.
our safety, our very life, our whatsoever good of this nature, it is by God's providence wrapped up in his welfare, whose precious life (as the Orator speaks) is Vita quaedam Public, the very breath of our nostrils perfumed with multitude of comforts.
they like it better to hear of the Cui sic, then the Cui Dominus. To prevent this follie, the Psalmist interposeth a caution in this corrective particle, Yea, Happy. It hath the force of a revocation, whereby he seems to retract what went before, not simply and absolutely,
they like it better to hear of the Cui sic, then the Cui Dominus. To prevent this folly, the Psalmist interposeth a caution in this corrective particle, Yea, Happy. It hath the force of a revocation, whereby he seems to retract what went before, not simply and absolutely,
pns32 vvb pn31 jc pc-acp vvi pp-f dt fw-la fw-la, av dt fw-la fw-la. pc-acp vvi d n1, dt n1 vvz dt n1 p-acp d n1 n1, uh, j. pn31 vhz dt n1 pp-f dt n1, c-crq pns31 vvz pc-acp vvi r-crq vvd a-acp, xx av-j cc av-j,
or if take it in, yet do it preposterously, and give it the precedence before the second, according to the worlds order, virtus post nummos: In this respect he puts in the clause of revocation;
or if take it in, yet do it preposterously, and give it the precedence before the second, according to the world's order, virtus post Nummos: In this respect he puts in the clause of revocation;
cc cs vvb pn31 p-acp, av vdb pn31 av-j, cc vvb pn31 dt n1 p-acp dt ord, vvg p-acp dt ng1 n1, fw-la fw-la fw-la: p-acp d n1 pns31 vvz p-acp dt n1 pp-f n1;
The particle Yea removes them to the second place: it tacitly transposeth the order; and the path of piety, which was locally after, it placeth virtually before.
The particle Yea removes them to the second place: it tacitly transposeth the order; and the path of piety, which was locally After, it places virtually before.
All that is in the first proposition is nothing, unlesse this be added, Yea, happy are the people which have the LORD for their God. You see in this part there is aliquid quod eminet, something which is transcendent:
All that is in the First proposition is nothing, unless this be added, Yea, happy Are the people which have the LORD for their God. You see in this part there is Aliquid quod eminet, something which is transcendent:
av-d d vbz p-acp dt ord n1 vbz pix, cs d vbb vvn, uh, j vbr dt n1 r-crq vhb dt n1 p-acp po32 n1. pn22 vvb p-acp d n1 pc-acp vbz j fw-la fw-la, pi r-crq vbz j:
They cannot make happy, because they cannot make good. They may denominate a man to be rich, or great, or honourable; but not to be virtuous. Nay, Seneca carrieth it a little further, Non modò non faciunt bonum, fed nec divitem;
They cannot make happy, Because they cannot make good. They may denominate a man to be rich, or great, or honourable; but not to be virtuous. Nay, Senecca Carrieth it a little further, Non modò non faciunt bonum, fed nec divitem;
pns32 vmbx vvi j, c-acp pns32 vmbx vvi j. pns32 vmb vvi dt n1 pc-acp vbi j, cc j, cc j; cc-acp xx pc-acp vbi j. uh, np1 vvz pn31 dt j av-jc, fw-fr fw-la fw-fr fw-la fw-la, vvn fw-la fw-la;
they possesse the heart with vile affections, fill it full of carnall and sinfull desires. Wheras there are foure good mothers which bring forth ill daughters, prosperitie is one.
they possess the heart with vile affections, fill it full of carnal and sinful Desires. Whereas there Are foure good mother's which bring forth ill daughters, Prosperity is one.
& consolationes factae sunt desolationes, as S. Bernard again. Upon these grounds the Psalmist had very good reason to sequester them from true happinesse,
& consolationes factae sunt desolationes, as S. Bernard again. Upon these grounds the Psalmist had very good reason to sequester them from true happiness,
cc fw-la fw-la fw-la fw-la, p-acp n1 np1 av. p-acp d n2 dt n1 vhd av j n1 pc-acp vvi pno32 p-acp j n1,
if we elevate them above, they will keep us below; and make us come after, if we set them before. The highest place they can have, is to be seconds to pietie:
if we elevate them above, they will keep us below; and make us come After, if we Set them before. The highest place they can have, is to be seconds to piety:
here holy David placeth them though he mentions pietie last, yet he giveth it the precedence in this word of revocation, Yea, happie; that is, Yea first, yea more, yea more truly happie.
Here holy David places them though he mentions piety last, yet he gives it the precedence in this word of revocation, Yea, happy; that is, Yea First, yea more, yea more truly happy.
av j np1 vvz pno32 c-acp pns31 n2 n1 ord, av pns31 vvz pn31 dt n1 p-acp d n1 pp-f n1, uh, j; cst vbz, uh ord, uh av-dc, uh n1 av-j j.
Then the Lord is our God, when he shews himself benigne and propitious, when he manifests his mercie and goodnesse in the wayes of grace and means of salvation.
Then the Lord is our God, when he shows himself benign and propitious, when he manifests his mercy and Goodness in the ways of grace and means of salvation.
av dt n1 vbz po12 n1, c-crq pns31 vvz px31 j cc j, c-crq pns31 vvz po31 n1 cc n1 p-acp dt n2 pp-f n1 cc n2 pp-f n1.
It is so expounded Psalme 65.4. Blessed is the man whom thou choosest: and Psalme 33.12. Blessed is the nation, whose God is the LORD, and the people whom he hath chosen for his own inheritance.
It is so expounded Psalm 65.4. Blessed is the man whom thou choosest: and Psalm 33.12. Blessed is the Nation, whose God is the LORD, and the people whom he hath chosen for his own inheritance.
pn31 vbz av vvn n1 crd. vvn vbz dt n1 ro-crq pns21 vv2: cc n1 crd. vvn vbz dt n1, rg-crq n1 vbz dt n1, cc dt n1 ro-crq pns31 vhz vvn p-acp po31 d n1.
Being thus taken, it affords us this meditation, That there is no true happinesse, but in the favour of God, and light of his countenance; that is, in God himself:
Being thus taken, it affords us this meditation, That there is no true happiness, but in the favour of God, and Light of his countenance; that is, in God himself:
vbg av vvn, pn31 vvz pno12 d n1, cst pc-acp vbz dx j n1, cc-acp p-acp dt n1 pp-f np1, cc n1 pp-f po31 n1; d vbz, p-acp np1 px31:
Then again, as it is onely from God, so it is onely in God. As the soul, saith Austin, is vita carnis; so God is the beata vita hominis, so fully, that a man cannot be happy either way, nec absque Deo, nec extra Deum:
Then again, as it is only from God, so it is only in God. As the soul, Says Austin, is vita carnis; so God is the Beata vita hominis, so Fully, that a man cannot be happy either Way, nec absque God, nec extra God:
and as King Porus, when Alexander askt him how he would be used, answered in one word, NONLATINALPHABET, that is, like a King. Alexander again replying, Do you desire nothing else? No, saith he:
and as King Porus, when Alexander asked him how he would be used, answered in one word,, that is, like a King. Alexander again replying, Do you desire nothing Else? No, Says he:
not onely the giver of the reward, but the rewardit self; both our bonum, and our summum. A Christian is never truly happy, till he can find himself and all things in God.
not only the giver of the reward, but the rewardit self; both our bonum, and our summum. A Christian is never truly happy, till he can find himself and all things in God.
xx av-j dt n1 pp-f dt n1, p-acp dt n1 n1; d po12 fw-la, cc po12 fw-la. dt njp vbz av-x av-j j, c-acp pns31 vmb vvi px31 cc d n2 p-acp np1.
In hoc uno summitas beatitudinis eliquatur, to use Tertullians words. Were a man in paradise, were he in heaven it self, and had not God; he could not be happy.
In hoc Uno summitas beatitudinis eliquatur, to use Tertullia's words. Were a man in paradise, were he in heaven it self, and had not God; he could not be happy.
p-acp fw-la fw-la fw-la fw-la fw-la, pc-acp vvi ng1 n2. np1 dt n1 p-acp n1, vbdr pns31 p-acp n1 pn31 n1, cc vhd xx np1; pns31 vmd xx vbi j.
Were he on Job's dunghill, in Daniels den, in the belly of hell with Jonah, nay in the infernall hell with Dives, and yet had God; he could not be miserable:
Were he on Job's dunghill, in Daniel's den, in the belly of hell with Jonah, nay in the infernal hell with Dives, and yet had God; he could not be miserable:
That's the Ordo influxûs I mentioned, for which he is said to be our God. Besides this, there is ordo Divini cultûs, on our part, The respect of our being serviceable to him:
That's the Ordo influxûs I mentioned, for which he is said to be our God. Beside this, there is ordo Divine cultûs, on our part, The respect of our being serviceable to him:
To all these there is blessednesse pronounced in severall Psalmes: to those that fear him, Psal. 128.1. to those that keep his testimonies, Psal. 119.2. to those that trust in him, Psal. 84.12.
To all these there is blessedness pronounced in several Psalms: to those that Fear him, Psalm 128.1. to those that keep his testimonies, Psalm 119.2. to those that trust in him, Psalm 84.12.
p-acp d d a-acp vbz n1 vvn p-acp j n2: p-acp d d vvb pno31, np1 crd. p-acp d d vvb po31 n2, np1 crd. p-acp d d vvb p-acp pno31, np1 crd.
It is not to serve him onely in outward profession, which either makes us his, or him ours. There are many who pretend to serve him, who cannot challenge this interest:
It is not to serve him only in outward profession, which either makes us his, or him ours. There Are many who pretend to serve him, who cannot challenge this Interest:
pn31 vbz xx pc-acp vvi pno31 av-j p-acp j n1, r-crq d vvz pno12 png31, cc pno31 png12. pc-acp vbr d r-crq vvb pc-acp vvi pno31, r-crq vmbx vvi d n1:
The Epicure he makes his belly his God, the lascivious man his lust, the voluptuous man his pleasure, the factious man his humour, the covetous man his mammon. I name this last.
The Epicure he makes his belly his God, the lascivious man his lust, the voluptuous man his pleasure, the factious man his humour, the covetous man his mammon. I name this last.
It is the observation of S. Austin, in his 7 book De Civitate Dei, and of Lactantius in his second De Origine Erroris, That avarice gives laws to religion,
It is the observation of S. Austin, in his 7 book De Civitate Dei, and of Lactantius in his second De Origine Error, That avarice gives laws to Religion,
Whosoever will make sure of the Lord to be his God, he must put the idoles out of his heart, he must go out of himself, he must not willingly harbour any sinne.
Whosoever will make sure of the Lord to be his God, he must put the Idols out of his heart, he must go out of himself, he must not willingly harbour any sin.
r-crq vmb vvi j pp-f dt n1 pc-acp vbi po31 n1, pns31 vmb vvi dt n2 av pp-f po31 n1, pns31 vmb vvi av pp-f px31, pns31 vmb xx av-j vvi d n1.
Since it is so, that happinesse is seated in these mutuall intercurrences, of calling the Lord our God, and our selves his people; and seeing religion is the Vinculum unionis, which makes these mutuall interests intercurrent, and couples them together;
Since it is so, that happiness is seated in these mutual intercurrences, of calling the Lord our God, and our selves his people; and seeing Religion is the Vinculum unionis, which makes these mutual interests intercurrent, and couples them together;
c-acp pn31 vbz av, cst n1 vbz vvn p-acp d j n2, pp-f vvg dt n1 po12 n1, cc po12 n2 po31 n1; cc vvg n1 vbz dt fw-la fw-la, r-crq vvz d j n2 j, cc n2 pno32 av;
it follows as the upshot of all, That the chief and choicest part of Nationall happinesse consists in the puritie of God's worship, in the enjoying of God's ordinances, in the free passage of the Gospel;
it follows as the upshot of all, That the chief and Choicest part of National happiness consists in the purity of God's worship, in the enjoying of God's ordinances, in the free passage of the Gospel;
It is as the ark of God to Israel, and as the golden candlestick to the Churches, the elevating principle which advanceth a Christian Nation above the heathen,
It is as the Ark of God to Israel, and as the golden candlestick to the Churches, the elevating principle which Advanceth a Christian nation above the heathen,
Nay, in some respects, it is so farre set back that, to my understanding, the state of religion hath never been worse since the first reformation, then this present yeare:
Nay, in Some respects, it is so Far Set back that, to my understanding, the state of Religion hath never been Worse since the First Reformation, then this present year:
uh-x, p-acp d n2, pn31 vbz av av-j vvn av d, p-acp po11 n1, dt n1 pp-f n1 vhz av-x vbn av-jc p-acp dt ord n1, cs d j n1:
then, of the multitude of sects and sectaries which cry indeed, as the Jews before them, Templum Domini; but with a worse addition, ut Templum Domini diruatur. Lastly, in respect of the many dishonours done to the service of God, with so much scorn and scandall to religion, that in forein parts they question,
then, of the multitude of Sects and sectaries which cry indeed, as the jews before them, Templum Domini; but with a Worse addition, ut Templum Domini diruatur. Lastly, in respect of the many dishonours done to the service of God, with so much scorn and scandal to Religion, that in foreign parts they question,
The lustre of his pietie surpasseth the lustre of his empire. If therefore that of Synesius be true, That men generally affect to write after the copies which are set by their Princes;
The lustre of his piety Surpasses the lustre of his empire. If Therefore that of Synesius be true, That men generally affect to write After the copies which Are Set by their Princes;
as this day puts us in mind, let us all send up our most affectionate prayers, that his Throne may be established by Righteousnesse, his Crown exalted with Honour, his Scepter be for power like Moses rod, for flourishing like Aaron's;
as this day puts us in mind, let us all send up our most affectionate Prayers, that his Throne may be established by Righteousness, his Crown exalted with Honour, his Sceptre be for power like Moses rod, for flourishing like Aaron's;
If there be any one among us that labours of Moses imperfection, (who confessed of himselfe, that he was slow of Tongue, and impotent for eloquence ) let him read this Text,
If there be any one among us that labours of Moses imperfection, (who confessed of himself, that he was slow of Tongue, and impotent for eloquence) let him read this Text,
cs pc-acp vbb d crd p-acp pno12 d n2 pp-f np1 n1, (r-crq vvd pp-f px31, cst pns31 vbds j pp-f n1, cc j p-acp n1) vvb pno31 vvi d n1,
and it will teach him to speake: If there be any among us that have put on Davids resolution, to keepe silence even from good words, let him read againe this Scripture only,
and it will teach him to speak: If there be any among us that have put on Davids resolution, to keep silence even from good words, let him read again this Scripture only,
cc pn31 vmb vvi pno31 p-acp vvb: cs pc-acp vbb d p-acp pno12 cst vhb vvn p-acp npg1 n1, p-acp vvb n1 av p-acp j n2, vvb pno31 vvi av d n1 av-j,
The Prophet here in this place takes on him the Office, and function of a Schoole-Master: having learned the Art of speaking, the heavenly art of speech himselfe, he labours to train up others to the knowledge of the same Art:
The Prophet Here in this place Takes on him the Office, and function of a Schoole-Master: having learned the Art of speaking, the heavenly art of speech himself, he labours to train up Others to the knowledge of the same Art:
The Prophet in the spirit of prophesie foresaw the great miserie that was readie to fall upon them, he foresaw the great captivitie that God would bring on them,
The Prophet in the Spirit of prophesy foresaw the great misery that was ready to fallen upon them, he foresaw the great captivity that God would bring on them,
that God might turne his purpose of the captivitie, that they would turne now the course of their sins, that they would Turne from their evill wayes to the Lord.
that God might turn his purpose of the captivity, that they would turn now the course of their Sins, that they would Turn from their evil ways to the Lord.
Again if we say, he exhorts to conversion, that implies but halfe repentance: for conversion it implies a turning from sinne, before wee can turne to God. Therefore the best course will be to take in all these;
Again if we say, he exhorts to conversion, that Implies but half Repentance: for conversion it Implies a turning from sin, before we can turn to God. Therefore the best course will be to take in all these;
and aversion from sinne, as that that alway accompanies true humiliation; and turning to God by prayer, and supplication, as that part of repentance, which is the last in act, but the first in intent:
and aversion from sin, as that that always Accompanies true humiliation; and turning to God by prayer, and supplication, as that part of Repentance, which is the last in act, but the First in intent:
cc n1 p-acp n1, c-acp d cst av vvz j n1; cc vvg p-acp np1 p-acp n1, cc n1, p-acp d n1 pp-f n1, r-crq vbz dt ord p-acp vvi, p-acp dt ord p-acp n1:
the Scripture sets forth to us the whole worke of repentance in all the parts of it, by this one phrase of turning to the Lord, and there is no phrase used in Scripture to set out the worke of repentance ofter then this, Turne to the Lord. Therefore wee may take in both the duties, prayer, and repentance, and humiliation.
the Scripture sets forth to us the Whole work of Repentance in all the parts of it, by this one phrase of turning to the Lord, and there is no phrase used in Scripture to Set out the work of Repentance ofter then this, Turn to the Lord. Therefore we may take in both the duties, prayer, and Repentance, and humiliation.
dt n1 vvz av p-acp pno12 dt j-jn n1 pp-f n1 p-acp d dt n2 pp-f pn31, p-acp d crd n1 pp-f vvg p-acp dt n1, cc pc-acp vbz dx n1 vvn p-acp n1 pc-acp vvi av dt n1 pp-f n1 av-c cs d, vvb p-acp dt n1. av pns12 vmb vvi p-acp d dt n2, n1, cc n1, cc n1.
cast them from you, least they cast you from him, cut them off, least they cut you off: leaving your transgressions, you may come with comfort and boldnes, to the Throne of grace, you may call on him, and pray to him.
cast them from you, lest they cast you from him, Cut them off, lest they Cut you off: leaving your transgressions, you may come with Comfort and boldness, to the Throne of grace, you may call on him, and pray to him.
Lastly, all of them agree to the metaphor, it is called turning to God: repentance is a turning, as well as prayer, and prayer as well as repentance; so that the difference be observed in the application of this word unto them both.
Lastly, all of them agree to the metaphor, it is called turning to God: Repentance is a turning, as well as prayer, and prayer as well as Repentance; so that the difference be observed in the application of this word unto them both.
ord, d pp-f pno32 vvi p-acp dt n1, pn31 vbz vvn vvg p-acp np1: n1 vbz dt vvg, c-acp av c-acp n1, cc n1 c-acp av c-acp n1; av cst dt n1 vbb vvn p-acp dt n1 pp-f d n1 p-acp pno32 d.
irst, repentance is a diametricall turning, a turning from the greatest evill, to the greatest good, from sinne to God. Prayer is not a diametricall turning,
irst, Repentance is a diametrical turning, a turning from the greatest evil, to the greatest good, from sin to God. Prayer is not a diametrical turning,
in that it is an elevation of the heart, a turning of the heart, wherein the devout soule flies above the thoughts and meditations of all earthly things,
in that it is an elevation of the heart, a turning of the heart, wherein the devout soul flies above the thoughts and meditations of all earthly things,
in prayer, there the eye is turned, by looking up, the hands are turned by spreading before God, the Knees are turned by bowing before his footestoole,
in prayer, there the eye is turned, by looking up, the hands Are turned by spreading before God, the Knees Are turned by bowing before his footstool,
Prayer leaves the world, Transoendit mundum, as St. Ambrose speakes, it goes above the world, above the Cloudes, it rests not till it come to God; prayer is a turning.
Prayer leaves the world, Transoendit Mundum, as Saint Ambrose speaks, it Goes above the world, above the Clouds, it rests not till it come to God; prayer is a turning.
Though repentance bring a change in that sometimes, when it brings the bodie to meagernes and pyning: but the change is wrought in the qualities of the mind, and the actions of the bodie. There is a perfect change.
Though Repentance bring a change in that sometime, when it brings the body to meagernes and pining: but the change is wrought in the qualities of the mind, and the actions of the body. There is a perfect change.
First, it is a generall, universall turning In respect of the subject; it workes a perfect change in every part, a dark understanding before, is turned to light; a servile will is now turned to libertie; rebellious affections are turned now to obedience; a hard heart is turned to softnesse and meeknesse:
First, it is a general, universal turning In respect of the Subject; it works a perfect change in every part, a dark understanding before, is turned to Light; a servile will is now turned to liberty; rebellious affections Are turned now to Obedience; a hard heart is turned to softness and meekness:
and so in the bodie, the eye of wantonesse is turned to an eye of chastitie; the uncircumcised eare is turned to an eare of obedience; the rough hands, as Esaus, are turned to the hands of Jacob; in every thing there is a change. This is the first thing.
and so in the body, the eye of wantonness is turned to an eye of chastity; the uncircumcised ear is turned to an ear of Obedience; the rough hands, as Esaus, Are turned to the hands of Jacob; in every thing there is a change. This is the First thing.
cc av p-acp dt n1, dt vvb pp-f n1 vbz vvn p-acp dt vvb pp-f n1; dt j n1 vbz vvn p-acp dt n1 pp-f n1; dt j n2, p-acp npg1, vbr vvn p-acp dt n2 pp-f np1; p-acp d n1 a-acp vbz dt n1. d vbz dt ord n1.
or the shame of the world cries him downe, or for some sinister respects: but he keepes his darling bosome sinne, O, his beloved sinne he will not part with.
or the shame of the world cries him down, or for Some sinister respects: but he keeps his darling bosom sin, Oh, his Beloved sin he will not part with.
cc dt n1 pp-f dt n1 vvz pno31 a-acp, cc p-acp d j n2: cc-acp pns31 vvz po31 j-jn n1 n1, uh, po31 vvn n1 pns31 vmb xx vvi p-acp.
He will heare in many things gladly, and reforme, as Herod; he will take a half turne with Agrippa; when Paul preached, saith he, almost, almost; he was wambling; he could finde in his heart to turne,
He will hear in many things gladly, and reform, as Herod; he will take a half turn with Agrippa; when Paul preached, Says he, almost, almost; he was wambling; he could find in his heart to turn,
It is a laver that washeth away all the Lepers spots, it makes of an Aethiopian, an Israelite; it works not only a palpable, but an universall change. That is the first thing.
It is a laver that washes away all the Lepers spots, it makes of an aethiopian, an Israelite; it works not only a palpable, but an universal change. That is the First thing.
pn31 vbz dt n1 cst vvz av d dt n2 n2, pn31 vvz pp-f dt jp, dt np1; pn31 vvz xx av-j dt j, p-acp dt j vvi. cst vbz dt ord n1.
Secondly, as it is universall in respect of the subject; so it is total in respect of the act. Repentance is such a turning as goes to the contrary point: it is such a turning as keepes still a direct opposition.
Secondly, as it is universal in respect of the Subject; so it is total in respect of the act. Repentance is such a turning as Goes to the contrary point: it is such a turning as keeps still a Direct opposition.
And herein a true convert differs from a formall Christian: the formall Christian he turnes side-wayes; when he begins to have some detestation of sinne wrought in him, he seemes to turne a little. As a man that hath his back upon the North-point; if he turne his back to the South, he stands in direct opposition to that point he looked to before:
And herein a true convert differs from a formal Christian: the formal Christian he turns sideways; when he begins to have Some detestation of sin wrought in him, he seems to turn a little. As a man that hath his back upon the North point; if he turn his back to the South, he Stands in Direct opposition to that point he looked to before:
but when he is in company he lookes to God: he lookes to Babylon, and Jerusalem at the same time, he will have his backe, not upon the North, but East or West, that he may looke both wayes. But a true Convert turnes point blank from the point he was in before to the contrarie;
but when he is in company he looks to God: he looks to Babylon, and Jerusalem At the same time, he will have his back, not upon the North, but East or West, that he may look both ways. But a true Convert turns point blank from the point he was in before to the contrary;
Sinne turns our backe upon God, repentance sets our face to God: sinne is a madnesse or distemper, the phrensie of the soule; repentance brings a man to his right minde, it brings him to himselfe: Sinne is an aberration from the marke (so some words in Scripture signifie) repentance on the contrarie, it takes the point of the heart, which is the arrow that we shoot up to Heaven in the sacrifice of Prayer and repentance, and it turns it just upon the marke againe;
Sin turns our back upon God, Repentance sets our face to God: sin is a madness or distemper, the frenzy of the soul; Repentance brings a man to his right mind, it brings him to himself: Sin is an aberration from the mark (so Some words in Scripture signify) Repentance on the contrary, it Takes the point of the heart, which is the arrow that we shoot up to Heaven in the sacrifice of Prayer and Repentance, and it turns it just upon the mark again;
the Serpents skin is now gone, I am made partaker of the fleece of the Lamb: there is another garment of the robe of Christs righteousnesse is drawne over me;
the Serpents skin is now gone, I am made partaker of the fleece of the Lamb: there is Another garment of the robe of Christ righteousness is drawn over me;
I have washed my heart in the laver of epentance, with that laver that begot repentance, the blood of shall I defile my selfe any more in the wayes and workes of sinne? this is the language of repentance, it leaves sinne, to turne no more to it.
I have washed my heart in the laver of epentance, with that laver that begotten Repentance, the blood of shall I defile my self any more in the ways and works of sin? this is the language of Repentance, it leaves sin, to turn no more to it.
pns11 vhb vvn po11 n1 p-acp dt n1 pp-f n1, p-acp d n1 cst vvd n1, dt n1 pp-f vmb pns11 vvi po11 n1 d dc p-acp dt n2 cc n2 pp-f n1? d vbz dt n1 pp-f n1, pn31 vvz n1, pc-acp vvi dx dc p-acp pn31.
they are compared to dogs and to swine, to dogs that returne to their vomit, and to swine, that returne to wallow in the myre, scuh as the Apostle saith, that having escaped the intanglements of the world, are defiled again the second time.
they Are compared to Dogs and to Swine, to Dogs that return to their vomit, and to Swine, that return to wallow in the mire, scuh as the Apostle Says, that having escaped the entanglements of the world, Are defiled again the second time.
after he hath gotten assurance of the pardon of sinne, it begets in him such a detestation and hatred, that though he fall into any of those sinnes that cost him the plowing up of his fallow ground, and the breaking of his heart, he would not change the comfort of his estate,
After he hath got assurance of the pardon of sin, it begets in him such a detestation and hatred, that though he fallen into any of those Sins that cost him the plowing up of his fallow ground, and the breaking of his heart, he would not change the Comfort of his estate,
c-acp pns31 vhz vvn n1 pp-f dt n1 pp-f n1, pn31 vvz p-acp pno31 d dt n1 cc n1, cst cs pns31 vvb p-acp d pp-f d n2 cst vvd pno31 dt vvg a-acp pp-f po31 j n1, cc dt n-vvg pp-f po31 n1, pns31 vmd xx vvi dt n1 pp-f po31 n1,
The Prophet saith, Turne to the Lord, that is, turne your lips to him, offer the sacrifice of praise; and turne your hearts to him too, offer the sacrifice of a contrite spirit:
The Prophet Says, Turn to the Lord, that is, turn your lips to him, offer the sacrifice of praise; and turn your hearts to him too, offer the sacrifice of a contrite Spirit:
The first Proposition is this, that In publique calamities that are threatned, or sent upon a Land, there is no hope of having the judgement or punishment removed,
The First Proposition is this, that In public calamities that Are threatened, or sent upon a Land, there is no hope of having the judgement or punishment removed,
dt ord n1 vbz d, cst p-acp j n2 cst vbr vvn, cc vvd p-acp dt n1, pc-acp vbz dx n1 pp-f vhg dt n1 cc n1 vvn,
loe God himselfe shewes thee the way, and that is this, Call upon me in the day of trouble, that is, pray to me, turne to me by prayer: that which he cals there Call upon me is here Turne to the Lord; they are both phrases equivalent.
lo God himself shows thee the Way, and that is this, Call upon me in the day of trouble, that is, pray to me, turn to me by prayer: that which he calls there Call upon me is Here Turn to the Lord; they Are both phrases equivalent.
uh np1 px31 vvz pno21 dt n1, cc d vbz d, vvb p-acp pno11 p-acp dt n1 pp-f n1, cst vbz, vvb p-acp pno11, vvb p-acp pno11 p-acp n1: cst r-crq pns31 vvz a-acp vvb p-acp pno11 vbz av vvb p-acp dt n1; pns32 vbr d n2 j.
It is not only by precept, but it is set out by promise, the Scripture chalks out this by promise, take one for all 2 Chren. 7. That will suit with our occasion, and this Scripture.
It is not only by precept, but it is Set out by promise, the Scripture chalks out this by promise, take one for all 2 Chren. 7. That will suit with our occasion, and this Scripture.
pn31 vbz xx av-j p-acp n1, p-acp pn31 vbz vvn av p-acp vvb, dt n1 n2 av d p-acp n1, vvb pi p-acp d crd n2. crd cst vmb vvi p-acp po12 n1, cc d n1.
and forsake their evill wayes, I will heare from Heaven, and pardon their sins, and heale their Land. There could not be a more gracious promise, nor a more ample promise, it is not only in generall, if that my judgements shall break forth on them:
and forsake their evil ways, I will hear from Heaven, and pardon their Sins, and heal their Land. There could not be a more gracious promise, nor a more ample promise, it is not only in general, if that my Judgments shall break forth on them:
cc vvi po32 j-jn n2, pns11 vmb vvi p-acp n1, cc vvi po32 n2, cc vvi po32 n1 a-acp vmd xx vbi dt av-dc j n1, ccx dt av-dc j vvb, pn31 vbz xx av-j p-acp j, cs cst po11 n2 vmb vvi av p-acp pno32:
in time of famine, and drought, if there be no raine; and if because there be no raine, there is no plentie; if they be not only in famine, but pestilence, he sets the meanes, whereby he will be induced to withdraw these judgements, If they seeke my face and turne to me,
in time of famine, and drought, if there be no rain; and if Because there be no rain, there is no plenty; if they be not only in famine, but pestilence, he sets the means, whereby he will be induced to withdraw these Judgments, If they seek my face and turn to me,
he named none before, if he had spoken before of one of exceeding pietie, and predicated this of him, This pooro man, wee might say as the Eunuch to Philip, Doth the Prophet speake this of himselfe,
he nam none before, if he had spoken before of one of exceeding piety, and predicated this of him, This pooro man, we might say as the Eunuch to Philip, Does the Prophet speak this of himself,
pns31 vvd pix a-acp, cs pns31 vhd vvn a-acp pp-f crd pp-f j-vvg n1, cc vvn d pp-f pno31, d n1 n1, pns12 vmd vvi p-acp dt n1 p-acp vvi, vdz dt n1 vvb d pp-f px31,
one would have thought he had spoken of some body before, the Lord hear thee, thee afflicted poor soule, whosoever, In the day of trouble, the Lord heare thee:
one would have Thought he had spoken of Some body before, the Lord hear thee, thee afflicted poor soul, whosoever, In the day of trouble, the Lord hear thee:
so, This poore man. I know some interpret it in reference to Christ, therefore they make it a prophesie of Gods hearing of Christs prayer upon the crosse, and in the garden;
so, This poor man. I know Some interpret it in Referente to christ, Therefore they make it a prophesy of God's hearing of Christ prayer upon the cross, and in the garden;
av, d j n1. pns11 vvb d vvi pn31 p-acp n1 p-acp np1, av pns32 vvb pn31 dt vvb pp-f ng1 vvg pp-f npg1 n1 p-acp dt n1, cc p-acp dt n1;
but yet it runs more directly concerning righteous men, according to the phrase of Scripture, This poore man; that is, any poore man, any righteous man:
but yet it runs more directly Concerning righteous men, according to the phrase of Scripture, This poor man; that is, any poor man, any righteous man:
cc-acp av pn31 vvz av-dc av-j vvg j n2, vvg p-acp dt n1 pp-f n1, d j n1; cst vbz, d j n1, d j n1:
it was the course that David tooke too, when he saw the Angel of the Lord with his sword drawn over Jerusalem, readie to destroy it, It is I that have sinned;
it was the course that David took too, when he saw the Angel of the Lord with his sword drawn over Jerusalem, ready to destroy it, It is I that have sinned;
he turned to the Wall, that is, he sequestred himself from earthly occasions that he might Turne to the Lord, with more libertie of Spirit, and largenesse of heart.
he turned to the Wall, that is, he sequestered himself from earthly occasions that he might Turn to the Lord, with more liberty of Spirit, and largeness of heart.
it was the course that the Prodigall tooke in the new Testament, when he had not bread to eate, he saith, I will goe to my Father, that is, I will turne to my Father, and say, Father I have sinned against heaven, and before thee:
it was the course that the Prodigal took in the new Testament, when he had not bred to eat, he Says, I will go to my Father, that is, I will turn to my Father, and say, Father I have sinned against heaven, and before thee:
Secondly, there is no hope of diverting judgements, but by turning to God by repentance; that is the second, Turne to God by prayer, and turne to God by repentance, or else prayer will not serve without repentance, If I regard iniquitie in my heart, the Lord wll not heare my prayer.
Secondly, there is no hope of diverting Judgments, but by turning to God by Repentance; that is the second, Turn to God by prayer, and turn to God by Repentance, or Else prayer will not serve without Repentance, If I regard iniquity in my heart, the Lord wll not hear my prayer.
it sets a man further from God then sinne, when its first committed. It is worse to goe on in sinne, then to commit it: But repentance alway hath pardon.
it sets a man further from God then sin, when its First committed. It is Worse to go on in sin, then to commit it: But Repentance always hath pardon.
it may be he may be too neare me, as when he sends judgements, what comfort have I by that promise, the Lord is nigh? I have lesse comfort by that, It may be he will turne.
it may be he may be too near me, as when he sends Judgments, what Comfort have I by that promise, the Lord is High? I have less Comfort by that, It may be he will turn.
If I pronounce judgement against a Nation, if they turne from their evill wayes, and turne to me, I will repent of the evill I thought to bring upon them:
If I pronounce judgement against a nation, if they turn from their evil ways, and turn to me, I will Repent of the evil I Thought to bring upon them:
how long will ye stand upon termes? I will condiscend, let us meete one another halfe way, Turne to me: it is not for my good that I expect it, but for yours;
how long will you stand upon terms? I will condescend, let us meet one Another half Way, Turn to me: it is not for my good that I expect it, but for yours;
for a man to thinke that he may continue in sinne, and yet God will turne away his judgements, it is presumption: that is to make God a Lyar; it is to make God a breaker of his owne truth, and rule. Wee read that God turned, and had mercie,
for a man to think that he may continue in sin, and yet God will turn away his Judgments, it is presumption: that is to make God a Liar; it is to make God a breaker of his own truth, and Rule. we read that God turned, and had mercy,
p-acp dt n1 pc-acp vvi cst pns31 vmb vvi p-acp n1, cc av np1 vmb vvi av po31 n2, pn31 vbz n1: cst vbz p-acp vvb np1 dt n1; pn31 vbz pc-acp vvi np1 dt n1 pp-f po31 d n1, cc vvi. pns12 vvb cst np1 vvn, cc vhd n1,
Wee reade the same of Niniveh, when God denounced judgement against it, yet Forty dayes and Niniveh shall be destroyed, yet after, God gave them a longer time, forty dayes,
we read the same of Nineveh, when God denounced judgement against it, yet Forty days and Nineveh shall be destroyed, yet After, God gave them a longer time, forty days,
pns12 vvb dt d pp-f np1, c-crq np1 vvn n1 p-acp pn31, av crd n2 cc np1 vmb vbi vvn, av a-acp, np1 vvd pno32 dt jc n1, crd n2,
There is an instance, 2 Chron. 12. of Rehoboam, God saith concerning him, and the Princes of Judah that he would not bring those judgements, that he threatned against them,
There is an instance, 2 Chronicles 12. of Rehoboam, God Says Concerning him, and the Princes of Judah that he would not bring those Judgments, that he threatened against them,
pc-acp vbz dt n1, crd np1 crd pp-f np1, np1 vvz vvg pno31, cc dt n2 pp-f np1 cst pns31 vmd xx vvi d n2, cst pns31 vvd p-acp pno32,
and said, The Lord is righteous: still where there is removing of judgement, there is leaving of sinne, and there is humiliation, and repentance. Therefore we cannot gather, that because God is mercifull to the penitent, he will to the impenitent; it is presumption.
and said, The Lord is righteous: still where there is removing of judgement, there is leaving of sin, and there is humiliation, and Repentance. Therefore we cannot gather, that Because God is merciful to the penitent, he will to the impenitent; it is presumption.
cc vvd, dt n1 vbz j: av c-crq pc-acp vbz vvg pp-f n1, a-acp vbz vvg pp-f n1, cc pc-acp vbz n1, cc n1. av pns12 vmbx vvi, cst c-acp np1 vbz j p-acp dt j-jn, pns31 vmb p-acp dt j; pn31 vbz n1.
if we do not cease committing, to think that God should change, that is not capable of change, that he should change his purpose of judgement, that is immutable,
if we do not cease committing, to think that God should change, that is not capable of change, that he should change his purpose of judgement, that is immutable,
and we not change our purpose of sinne, and going on in sinne, that are made of change. Tell me if itstand not with reason that man should change, that is made changeable, rather then wee should hope, that God should change, that is not capable of change? but then he is said to change, when he changeth us, and makes us better; when men are under affliction, and he sends them prosperitie; when men are under the weight of sinne before, and he sends them salvation;
and we not change our purpose of sin, and going on in sin, that Are made of change. Tell me if itstand not with reason that man should change, that is made changeable, rather then we should hope, that God should change, that is not capable of change? but then he is said to change, when he changes us, and makes us better; when men Are under affliction, and he sends them Prosperity; when men Are under the weight of sin before, and he sends them salvation;
cc pns12 xx vvi po12 n1 pp-f n1, cc vvg a-acp p-acp n1, cst vbr vvn pp-f vvi. vvb pno11 cs vvb xx p-acp n1 cst n1 vmd vvi, cst vbz vvn j, av-c cs pns12 vmd vvi, cst np1 vmd vvi, cst vbz xx j pp-f vvi? p-acp av pns31 vbz vvn p-acp vvb, c-crq pns31 vvz pno12, cc vvz pno12 av-jc; c-crq n2 vbr p-acp n1, cc pns31 vvz pno32 n1; c-crq n2 vbr p-acp dt n1 pp-f vvb a-acp, cc pns31 vvz pno32 n1;
The consideration of this makes me thinke, that this poysoned arrow, that destroyes by night, and kils by day, this arrow of the pestilence, that runs through our streets, and Cities, and Townes, that takes so great a flight from the mother Cities, to the Daughter Cities, that flies in a moment, not only a few miles, but many,
The consideration of this makes me think, that this poisoned arrow, that Destroys by night, and kills by day, this arrow of the pestilence, that runs through our streets, and Cities, and Towns, that Takes so great a flight from the mother Cities, to the Daughter Cities, that flies in a moment, not only a few miles, but many,
dt n1 pp-f d vvz pno11 vvi, cst d j-vvn n1, cst vvz p-acp n1, cc vvz p-acp n1, d n1 pp-f dt n1, cst vvz p-acp po12 n2, cc n2, cc n2, cst vvz av j dt n1 p-acp dt n1 n2, p-acp dt n1 n2, cst vvz p-acp dt n1, xx av-j dt d n2, p-acp d,
why? because there is no thought of repenting: so farre are we from turning, that wee have not yet learned to play the Hypocrites; wee are not come so farre as the Pharisees; we are not come so farre as to dissigure our faces.
why? Because there is no Thought of repenting: so Far Are we from turning, that we have not yet learned to play the Hypocrites; we Are not come so Far as the Pharisees; we Are not come so Far as to dissigure our faces.
q-crq? c-acp pc-acp vbz dx n1 pp-f vvg: av av-j vbr pns12 p-acp vvg, cst pns12 vhb xx av j pc-acp vvi dt n2; pns12 vbr xx vvn av av-j c-acp dt np1; pns12 vbr xx vvn av av-j c-acp pc-acp vvi po12 n2.
I may aske Chrisostomes question, that he asked the people of Antioch; who is there among us all that his heart smites him? who is there among us all that once grieves for sinne? that once smites on his Thigh, that makes his hand smite upon his breast, to recal himselfe to turne to the Lord? Nay, wee may say,
I may ask Chrysostom question, that he asked the people of Antioch; who is there among us all that his heart smites him? who is there among us all that once grieves for sin? that once smites on his Thigh, that makes his hand smite upon his breast, to Recall himself to turn to the Lord? Nay, we may say,
as the Prophet of the people of Israell, Jer. 3. I called, but they would not turne, and in Jer. 8. I hearkned and heard, to see if there were any that would leave their wicked wayes;
as the Prophet of the people of Israel, Jer. 3. I called, but they would not turn, and in Jer. 8. I hearkened and herd, to see if there were any that would leave their wicked ways;
c-acp dt n1 pp-f dt n1 pp-f np1, np1 crd pns11 vvd, cc-acp pns32 vmd xx vvi, cc p-acp np1 crd pns11 vvd cc vvn, pc-acp vvi cs pc-acp vbdr d cst vmd vvi po32 j n2;
It is the answer that wee returne generally to God, though we say it not with our lips, we resolve to walke according to the devises of our owne hearts: and what are those? the devises of pride and vanitie, of fraud and iniquitie, and of lying, and reviling one another:
It is the answer that we return generally to God, though we say it not with our lips, we resolve to walk according to the devises of our own hearts: and what Are those? the devises of pride and vanity, of fraud and iniquity, and of lying, and reviling one Another:
pn31 vbz dt n1 cst pns12 vvb av-j p-acp np1, cs pns12 vvb pn31 xx p-acp po12 n2, pns12 vvb pc-acp vvi vvg p-acp dt n2 pp-f po12 d n2: cc q-crq vbr d? dt n2 pp-f n1 cc n1, pp-f n1 cc n1, cc pp-f vvg, cc vvg crd j-jn:
Were it so that God had set us hard conditions, I should cease to wonder, but the conditions are easie, it is but Turn to me. Were it that we were not sensible of these things,
Were it so that God had Set us hard conditions, I should cease to wonder, but the conditions Are easy, it is but Turn to me. Were it that we were not sensible of these things,
Wee sleepe, and promise our selves good dayes, when God pronounceth evill. It were well if it were no more but a Spirit of slumber, there might be hope that we should awake, but it is as a Spirit of derision, of scorne, like Job's horse, that laughs at destruction, we laugh when our feare cometh:
we sleep, and promise our selves good days, when God pronounceth evil. It were well if it were no more but a Spirit of slumber, there might be hope that we should awake, but it is as a Spirit of derision, of scorn, like Job's horse, that laughs At destruction, we laugh when our Fear comes:
and I see the reason is, because men love life temporall, better then eternall: earth is heaven, this world is better then the other, yet that is some reason,
and I see the reason is, Because men love life temporal, better then Eternal: earth is heaven, this world is better then the other, yet that is Some reason,
cc pns11 vvb dt n1 vbz, c-acp n2 vvb n1 j, jc cs j: n1 vbz n1, d n1 vbz jc cs dt n-jn, av cst vbz d n1,
But this I wonder at, that men should not only love temporall life better then eternall, but that men should love sinne better then life. There is nothing that a man hath in this world better then life, he will part with skin for skin, arme after arme, thousands after thousands, with eye, and skin, and arme, and all to save his life; shall we be willing to part with those,
But this I wonder At, that men should not only love temporal life better then Eternal, but that men should love sin better then life. There is nothing that a man hath in this world better then life, he will part with skin for skin, arm After arm, thousands After thousands, with eye, and skin, and arm, and all to save his life; shall we be willing to part with those,
p-acp d pns11 vvb p-acp, cst n2 vmd xx av-j vvi j n1 av-jc cs j, p-acp d n2 vmd vvi n1 av-jc cs n1. pc-acp vbz pix cst dt n1 vhz p-acp d n1 av-jc cs n1, pns31 vmb vvi p-acp n1 p-acp n1, n1 p-acp n1, crd p-acp crd, p-acp vvb, cc n1, cc n1, cc d pc-acp vvi po31 n1; vmb pns12 vbi j pc-acp vvi p-acp d,
Remember the voyce of him that calleth, God could not propound to you a more gracious way, turne by prayer and repentance. There are many bonds that will put us upon it.
remember the voice of him that calls, God could not propound to you a more gracious Way, turn by prayer and Repentance. There Are many bonds that will put us upon it.
The bond of nature cals upon us: all creatures turne to God, the insensible creatures; the Ravens, and Lyons, they turne to God, and seeke their meat of him;
The bound of nature calls upon us: all creatures turn to God, the insensible creatures; the Ravens, and Lyons, they turn to God, and seek their meat of him;
dt n1 pp-f n1 vvz p-acp pno12: d n2 vvb p-acp np1, dt j n2; dt n2, cc n2, pns32 vvb p-acp np1, cc vvi po32 n1 pp-f pno31;
There is not only the bond of nature, but of obedience, God cals upon us to turne, we owe so much obedience to his command: we owe it in dutie, it is a dutie, God will make us come in by the lure of judgement whether we will, or no.
There is not only the bound of nature, but of Obedience, God calls upon us to turn, we owe so much Obedience to his command: we owe it in duty, it is a duty, God will make us come in by the lure of judgement whither we will, or no.
whatsoever we have is from God; the blessings of this life, and the hopes of a better, our health, and strength, and meanes, and countenance, our wits and comforts, the hope of salvation, and the hope of the pardon of sinne, all is from God: by the bond of thankefulnesse, let us turne to him that gives us all, that is the fountaine of all blessings, we have none but from him.
whatsoever we have is from God; the blessings of this life, and the hope's of a better, our health, and strength, and means, and countenance, our wits and comforts, the hope of salvation, and the hope of the pardon of sin, all is from God: by the bound of thankfulness, let us turn to him that gives us all, that is the fountain of all blessings, we have none but from him.
r-crq pns12 vhb vbz p-acp np1; dt n2 pp-f d n1, cc dt n2 pp-f dt jc, po12 n1, cc n1, cc n2, cc n1, po12 n2 cc n2, dt n1 pp-f n1, cc dt n1 pp-f dt vvb pp-f n1, d vbz p-acp np1: p-acp dt n1 pp-f n1, vvb pno12 vvi p-acp pno31 cst vvz pno12 av-d, cst vbz dt n1 pp-f d n2, pns12 vhb pix cc-acp p-acp pno31.
and it were well if wee were resolved into that, but wee are turned into Hel, when God takes away the light of his countenance; Hell is where God is not;
and it were well if we were resolved into that, but we Are turned into Hell, when God Takes away the Light of his countenance; Hell is where God is not;
O! whether shall I turne saith Bernard, that I may turne to the Lord, whither shall I goe but to thee? say the Disciples, Thou hast the words of eternall life:
OH! whither shall I turn Says Bernard, that I may turn to the Lord, whither shall I go but to thee? say the Disciples, Thou hast the words of Eternal life:
whom have I in heaven but thee, or what in earth in comparison of 〈 ◊ 〉? whether shall we flie from God? if we cannot flie ••rom him, there is a bond of necessitie that we returne to him.
whom have I in heaven but thee, or what in earth in comparison of 〈 ◊ 〉? whither shall we fly from God? if we cannot fly ••rom him, there is a bound of necessity that we return to him.
if wee will not love God, yet let us love our selves, and conform to Gods gracious affection, that supreame Majestie, that is pleased to descend from that high Throne, to turne to sinfull man, and to call upon him; and he turnes to us now when he speakes to us,
if we will not love God, yet let us love our selves, and conform to God's gracious affection, that supreme Majesty, that is pleased to descend from that high Throne, to turn to sinful man, and to call upon him; and he turns to us now when he speaks to us,
cs pns12 vmb xx vvi np1, av vvb pno12 vvi po12 n2, cc vvi p-acp npg1 j n1, cst j n1, cst vbz vvn pc-acp vvi p-acp d j n1, pc-acp vvi p-acp j n1, cc pc-acp vvi p-acp pno31; cc pns31 vvz p-acp pno12 av c-crq pns31 vvz p-acp pno12,
Nay, there is the bond of example, see it in many holie, and wicked men, there was never any that returned, to God, Rehoboam, Manasses, who not? the Prodigall, the Publican when he returned; no sooner he thought of turning to God, but God turned to him.
Nay, there is the bound of Exampl, see it in many holy, and wicked men, there was never any that returned, to God, Rehoboam, Manasses, who not? the Prodigal, the Publican when he returned; no sooner he Thought of turning to God, but God turned to him.
he still hovers to see if we will returne, and he forbeares; and though we have been desperate in committing sinne, let us not be desperate in impenitencie; and though wee have been unhappie in sinning, let us be happie in returning.
he still hovers to see if we will return, and he forbears; and though we have been desperate in committing sin, let us not be desperate in impenitency; and though we have been unhappy in sinning, let us be happy in returning.
pns31 av vvz pc-acp vvi cs pns12 vmb vvi, cc pns31 vvz; cc cs pns12 vhb vbn j p-acp vvg n1, vvb pno12 xx vbi j p-acp n1; cc cs pns12 vhb vbn j p-acp vvg, vvb pno12 vbi j p-acp vvg.
As it is with health and phisicke, a man were better want health, then want phisicke, if a man want health, there is hope of recoverie if he have phisick; but if he want phisick, there is no hope of recoverie. So, repentance is the phisick, sinne is the disease, it is not so much danger to sinne, as to be impenitent:
As it is with health and physic, a man were better want health, then want physic, if a man want health, there is hope of recovery if he have physic; but if he want physic, there is no hope of recovery. So, Repentance is the physic, sin is the disease, it is not so much danger to sin, as to be impenitent:
impenitency is that that settles us on our lees, that hardens our hearts, and makes God absent himselfe for ever, it makes judgements irrevokeable; impenitencie seales up the den of the Lyons, it rols the stone to the doore, of the Sepulcher, it leaves no possibilitie of forgivenesse; it makes sinne infinite, and uncureable. Therefore let us not drowne our selves in that estate, that will shut us out from all hope, not only of having judgement diverted, but of having sinne pardoned. O! it is a theame that we should alway thinke of, and never end speaking of:
impenitency is that that settles us on our lees, that hardens our hearts, and makes God absent himself for ever, it makes Judgments irrevokeable; impenitency Seals up the den of the Lyons, it rolls the stone to the door, of the Sepulcher, it leaves no possibility of forgiveness; it makes sin infinite, and uncurable. Therefore let us not drown our selves in that estate, that will shut us out from all hope, not only of having judgement diverted, but of having sin pardoned. OH! it is a theme that we should always think of, and never end speaking of:
n1 vbz d d vvz pno12 p-acp po12 n2, cst vvz po12 n2, cc vvz np1 j px31 p-acp av, pn31 vvz n2 j; n1 vvz a-acp dt n1 pp-f dt n2, pn31 vvz dt n1 p-acp dt n1, pp-f dt n1, pn31 vvz dx n1 pp-f n1; pn31 vvz n1 j, cc j. av vvb pno12 xx vvi po12 n2 p-acp d n1, cst vmb vvi pno12 av p-acp d vvb, xx av-j pp-f vhg n1 vvn, p-acp pp-f vhg n1 vvn. uh pn31 vbz dt n1 cst pns12 vmd av vvi pp-f, cc av-x vvb vvg pp-f:
it is the summe of the Law, and of the Gospell; the effect of Gods grace, & of his punishments, it is that that God expects at all times, from the best men, from the most wicked men.
it is the sum of the Law, and of the Gospel; the Effect of God's grace, & of his punishments, it is that that God expects At all times, from the best men, from the most wicked men.
pn31 vbz dt n1 pp-f dt n1, cc pp-f dt n1; dt n1 pp-f npg1 n1, cc pp-f po31 n2, pn31 vbz d cst np1 vvz p-acp d n2, p-acp dt js n2, p-acp dt ds j n2.
What then? Forsake your evill wayes, leave your sins, turn from your iniquities, and seeke Gods face, it may be you shall be hid in the day of the Lords anger.
What then? Forsake your evil ways, leave your Sins, turn from your iniquities, and seek God's face, it may be you shall be hid in the day of the lords anger.
It may be the day is past, the day of returning. Time was when there was more then probabilitie; it is to be feared now God is gone too farre, he hath wrestled so long, that he will not be now intreated;
It may be the day is past, the day of returning. Time was when there was more then probability; it is to be feared now God is gone too Far, he hath wrestled so long, that he will not be now entreated;
pn31 vmb vbi dt n1 vbz j, dt n1 pp-f vvg. n1 vbds c-crq pc-acp vbds av-dc cs n1; pn31 vbz pc-acp vbi vvn av np1 vbz vvn av av-j, pns31 vhz vvn av av-j, cst pns31 vmb xx vbi av vvn;
Let it be done with one consent; all the people as one man, with one mind, and voyce, turne from sinne, if there be any prophane, let him turne from blaspheming Gods name,
Let it be done with one consent; all the people as one man, with one mind, and voice, turn from sin, if there be any profane, let him turn from blaspheming God's name,
but the other wast that precious time, that they should get salvation in, their hearts are after wine: if there be any that neigh after their neighbours wives, any adulterous seed, any that have hands of blood and oppression, those that grind the faces of the poor, those that have fingers of coveteousnesse; men that have fraudulent hands, that practise the mysteries of their Trade, let them turne from their evill wayes, Gather your selves together, O Nation not desired;
but the other waste that precious time, that they should get salvation in, their hearts Are After wine: if there be any that neigh After their neighbours wives, any adulterous seed, any that have hands of blood and oppression, those that grind the faces of the poor, those that have fingers of covetousness; men that have fraudulent hands, that practise the Mysteres of their Trade, let them turn from their evil ways, Gather your selves together, Oh nation not desired;
cc-acp dt j-jn n1 cst j n1, cst pns32 vmd vvi n1 p-acp, po32 n2 vbr p-acp n1: cs pc-acp vbb d d vvb p-acp po32 n2 n2, d j n1, d cst vhb n2 pp-f n1 cc n1, d d vvi dt n2 pp-f dt j, d cst vhb n2 pp-f n1; n2 cst vhb j n2, cst vvb dt n2 pp-f po32 n1, vvb pno32 vvi p-acp po32 j-jn n2, vvb po22 n2 av, uh n1 xx vvn;
There is one extreame in the defect, that is, Silence; and of that it is that the Prophet accuseth the Shepheards of Israel that they did betray the salvation of the people by their silence, they were as dumb Dogs that could not bark.
There is one extreme in the defect, that is, Silence; and of that it is that the Prophet Accuseth the Shepherds of Israel that they did betray the salvation of the people by their silence, they were as dumb Dogs that could not bark.
And the other extreame is, in excesse, and that is called much speaking, and of that Solomon tells us in the Proverbs, in multiloquio, &c. In the multitude of words there never wants sin:
And the other extreme is, in excess, and that is called much speaking, and of that Solomon tells us in the Proverbs, in multiloquio, etc. In the multitude of words there never Wants since:
cc dt j-jn j-jn vbz, p-acp n1, cc d vbz vvn av-d vvg, cc pp-f d np1 vvz pno12 p-acp dt n2, p-acp fw-la, av p-acp dt n1 pp-f n2 a-acp av vvz n1:
For the extreame that is in excesse, Christ toucheth it in the Gospell, he tells us of the Pharisees, that thought they should be heard for their long prayers, and much babling; that is one fault.
For the extreme that is in excess, christ touches it in the Gospel, he tells us of the Pharisees, that Thought they should be herd for their long Prayers, and much babbling; that is one fault.
And for the extremity in the defect, we have it in Job 21. and Job 32. where he complaines of prophane persons, those that God was not in their thoughts, and so not in their tongue, to speak of him with reverence, Who is the Almighty that we should serve him? or what helpe is there in the Lord that we should pray to him? The Children of Israel were guilty of both these extreames,
And for the extremity in the defect, we have it in Job 21. and Job 32. where he complains of profane Persons, those that God was not in their thoughts, and so not in their tongue, to speak of him with Reverence, Who is the Almighty that we should serve him? or what help is there in the Lord that we should pray to him? The Children of Israel were guilty of both these extremes,
cc p-acp dt n1 p-acp dt n1, pns12 vhb pn31 p-acp n1 crd cc n1 crd c-crq pns31 vvz pp-f j n2, d cst np1 vbds xx p-acp po32 n2, cc av xx p-acp po32 n1, pc-acp vvi pp-f pno31 p-acp n1, r-crq vbz dt j-jn cst pns12 vmd vvi pno31? cc q-crq n1 vbz a-acp p-acp dt n1 cst pns12 vmd vvi p-acp pno31? dt n2 pp-f np1 vbdr j pp-f d d n2-jn,
And for the defect of speech in the grace of prayer, the Prophet Isaiah tells us, Chap. 64. that hee looked about and found none, that did apply themselves to call upon God, or to lay hold of him.
And for the defect of speech in the grace of prayer, the Prophet Isaiah tells us, Chap. 64. that he looked about and found none, that did apply themselves to call upon God, or to lay hold of him.
cc p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1, dt n1 np1 vvz pno12, np1 crd d pns31 vvd a-acp cc vvd pix, cst vdd vvi px32 p-acp vvb p-acp np1, cc pc-acp vvi n1 pp-f pno31.
but altogether silent and dumbe towards salvation. To speake against God, so they abounded with words, and yet to speak to him to pacifie him, so they wanted them.
but altogether silent and dumb towards salvation. To speak against God, so they abounded with words, and yet to speak to him to pacify him, so they wanted them.
cc-acp av j cc j p-acp n1. pc-acp vvi p-acp np1, av pns32 vvd p-acp n2, cc av pc-acp vvi p-acp pno31 p-acp vvb pno31, av pns32 vvd pno32.
but they would not lay hold on the meanes of pacification; therefore now he directs them to see the right way, whence they should take their beginning to work attonement, and reconciliation with God.
but they would not lay hold on the means of pacification; Therefore now he directs them to see the right Way, whence they should take their beginning to work atonement, and reconciliation with God.
cc-acp pns32 vmd xx vvi n1 p-acp dt n2 pp-f n1; av av pns31 vvz pno32 pc-acp vvi dt j-jn n1, c-crq pns32 vmd vvi po32 n1 pc-acp vvi n1, cc n1 p-acp np1.
He speakes Ephata, he puts his finger (as it were) to their mouths to open them, to unbowell their hearts with the acknowledgement of their sins, with the in larging of their petitions to God;
He speaks Ephatha, he puts his finger (as it were) to their mouths to open them, to unbowel their hearts with the acknowledgement of their Sins, with thee in larging of their petitions to God;
Of the former I spake in the Forenoone, reading the words so, Turne to the Lord, and in turning, take to you words: And there I shewed you what was the occasion of this exhortation;
Of the former I spoke in the Forenoon, reading the words so, Turn to the Lord, and in turning, take to you words: And there I showed you what was the occasion of this exhortation;
To stirr them up to the work of prayer, that is one kinde of turning; to stirr them up to the work of repentance, that is another kinde of turning to the Lord:
To stir them up to the work of prayer, that is one kind of turning; to stir them up to the work of Repentance, that is Another kind of turning to the Lord:
An universall turning in respect of the subject, a totall turning in respect of the act; a finall turning in respect of the time, never to look on sin againe.
an universal turning in respect of the Subject, a total turning in respect of the act; a final turning in respect of the time, never to look on since again.
What the propositions were that arose hence, That there is no diversion of judgements without turning to God by prayer, and turning to God by repentance; there is no true repentance without casting away sin. This is the summ of that I delivered in the forenoone.
What the propositions were that arose hence, That there is no diversion of Judgments without turning to God by prayer, and turning to God by Repentance; there is no true Repentance without casting away since. This is the sum of that I Delivered in the forenoon.
There is no difficulty in the meaning of the phrase, there can be nothing more familer to us then that phrase, which intreats of speech, and taking of words, which is onely proper to man: Yet I finde that Interpreters make a little difference in the exposition of them.
There is no difficulty in the meaning of the phrase, there can be nothing more familiar to us then that phrase, which intreats of speech, and taking of words, which is only proper to man: Yet I find that Interpreters make a little difference in the exposition of them.
pc-acp vbz dx n1 p-acp dt vvg pp-f dt n1, pc-acp vmb vbi pix av-dc j-jn p-acp pno12 av d n1, r-crq vvz pp-f n1, cc vvg pp-f n2, r-crq vbz av-j j p-acp n1: av pns11 vvb d n2 vvb dt j n1 p-acp dt n1 pp-f pno32.
But others better, that the Prophet excites them here to a duty of expression of their repentance, that that would kindle in them the flame of all good desires, by getting a wholesome forme of speech to come before God:
But Others better, that the Prophet excites them Here to a duty of expression of their Repentance, that that would kindle in them the flame of all good Desires, by getting a wholesome Form of speech to come before God:
and turne: This I take to be the more proper exposition, more genuine: For if we insist in the other, the phrase of speech will not beare it, it offers violence to the Text;
and turn: This I take to be the more proper exposition, more genuine: For if we insist in the other, the phrase of speech will not bear it, it offers violence to the Text;
cc vvi: d pns11 vvb pc-acp vbi dt av-dc j n1, dc j: c-acp cs pns12 vvb p-acp dt j-jn, dt n1 pp-f n1 vmb xx vvi pn31, pn31 vvz n1 p-acp dt n1;
it is not onely diverse, but repugnant; for if that were the meaning, Take to you words, that is, heare my words; the Prophet would not have exhorted them to have gotten lips, but eares, not words, but attention: He doth not here exhort them so much to listen to him,
it is not only diverse, but repugnant; for if that were the meaning, Take to you words, that is, hear my words; the Prophet would not have exhorted them to have got lips, but ears, not words, but attention: He does not Here exhort them so much to listen to him,
pn31 vbz xx av-j j, p-acp j; c-acp cs d vbdr dt n1, vvb p-acp pn22 n2, cst vbz, vvb po11 n2; dt n1 vmd xx vhi vvn pno32 pc-acp vhi vvn n2, p-acp n2, xx n2, p-acp n1: pns31 vdz xx av vvi pno32 av av-d p-acp vvb p-acp pno31,
Therefore of necessity we must take it as the words lye, for the procurement of the language of prayer and repentance, which will be most fit for the expression of their repentance to God:
Therefore of necessity we must take it as the words lie, for the procurement of the language of prayer and Repentance, which will be most fit for the expression of their Repentance to God:
When you pray to God, then get words, when you repent of your sinnes, then get words: It is the observation both of Cyrill, and Chrysostome, he stirres them up that they should bring with them, Non aurum, non argentum, non oblationes, sed preces;
When you pray to God, then get words, when you Repent of your Sins, then get words: It is the observation both of Cyril, and Chrysostom, he stirs them up that they should bring with them, Non aurum, non argentum, non oblationes, sed preces;
he calls to them not to bring their Gold, or Silver to Gods Treasury, not to bring their Sheep, or Oxen to his Altar; God was weary of those Sacrifices, he looked for repentance, it was onely to bring words of prayer in humbling themselves and seeking mercy, and words of repentance in acknowledging their sins;
he calls to them not to bring their Gold, or Silver to God's Treasury, not to bring their Sheep, or Oxen to his Altar; God was weary of those Sacrifices, he looked for Repentance, it was only to bring words of prayer in humbling themselves and seeking mercy, and words of Repentance in acknowledging their Sins;
pns31 vvz p-acp pno32 xx pc-acp vvi po32 n1, cc n1 p-acp npg1 n1, xx pc-acp vvi po32 n1, cc n2 p-acp po31 n1; np1 vbds j pp-f d n2, pns31 vvd p-acp n1, pn31 vbds j pc-acp vvi n2 pp-f n1 p-acp vvg px32 cc vvg n1, cc n2 pp-f n1 p-acp vvg po32 n2;
First, the motive that induced the Prophet to make this exhortation here, for we have not the parallell to it in Scripture, Take to you words: It should seem they were brought to a very low ebb for piety, that they knew not the first elements and principles; that they could not goe so farr as wicked Israel that would flatter God with their mouth:
First, the motive that induced the Prophet to make this exhortation Here, for we have not the parallel to it in Scripture, Take to you words: It should seem they were brought to a very low ebb for piety, that they knew not the First elements and principles; that they could not go so Far as wicked Israel that would flatter God with their Mouth:
ord, dt n1 cst vvd dt n1 pc-acp vvi d n1 av, c-acp pns12 vhb xx dt vvi p-acp pn31 p-acp n1, vvb p-acp pn22 n2: pn31 vmd vvi pns32 vbdr vvn p-acp dt j j n1 p-acp n1, cst pns32 vvd xx dt ord n2 cc n2; cst pns32 vmd xx vvi av av-j c-acp j np1 cst vmd vvi np1 p-acp po32 n1:
It was their backwardnesse to this duty the Prophet observed, and that made him frame this exhortation; they were backward to the worke of repentance, they hardly knew what it meant;
It was their backwardness to this duty the Prophet observed, and that made him frame this exhortation; they were backward to the work of Repentance, they hardly knew what it meant;
pn31 vbds po32 n1 p-acp d n1 dt n1 vvd, cc cst vvd pno31 vvi d n1; pns32 vbdr av-j p-acp dt n1 pp-f n1, pns32 av vvd r-crq pn31 vvd;
They knew how to bring words to Ashtaroth, but not to come with words of repentance to the true God. There were many impediments that kept them from using words in prayer.
They knew how to bring words to Ashtaroth, but not to come with words of Repentance to the true God. There were many impediments that kept them from using words in prayer.
Where there is not repentance within, there are no words without: The Prophet observed all these defects, their backwardnesse to this duty, that made him frame this exhortation, Take to you words.
Where there is not Repentance within, there Are no words without: The Prophet observed all these defects, their backwardness to this duty, that made him frame this exhortation, Take to you words.
c-crq pc-acp vbz xx n1 a-acp, pc-acp vbr dx n2 p-acp: dt n1 vvd d d n2, po32 n1 p-acp d n1, cst vvd pno31 vvi d n1, vvb p-acp pn22 n2.
Before the time of this Prophet, see it in Job, see it in David: After the time of this Prophet we may see it in Jeremiah, Chap. 8. I hearkened and heard, but there was none that turned to the Lord:
Before the time of this Prophet, see it in Job, see it in David: After the time of this Prophet we may see it in Jeremiah, Chap. 8. I harkened and herd, but there was none that turned to the Lord:
That it was so in the time of this Prophet, see it in Isaiah, Chap. 64. he lived in the same time with Hosea, There is none that calls upon God, there is none that layes hold on him by prayer:
That it was so in the time of this Prophet, see it in Isaiah, Chap. 64. he lived in the same time with Hosea, There is none that calls upon God, there is none that lays hold on him by prayer:
but I found they were all silent: The Prophet had long expected to see, if after all those excitements they would yet turne, if they would yet learne to make but one forme of prayer, to humble themselves but in the eyes of men; but afterward finding that yet they would not returne of themselves, he could hold no longer, but provokes them to the practice of the duty of repentance, that they might now shew the language of repentance and prayer, Take to you words:
but I found they were all silent: The Prophet had long expected to see, if After all those excitements they would yet turn, if they would yet Learn to make but one Form of prayer, to humble themselves but in the eyes of men; but afterwards finding that yet they would not return of themselves, he could hold no longer, but provokes them to the practice of the duty of Repentance, that they might now show the language of Repentance and prayer, Take to you words:
cc-acp pns11 vvd pns32 vbdr d j: dt n1 vhd av-j vvn pc-acp vvi, cs p-acp d d n2 pns32 vmd av vvb, cs pns32 vmd av vvb pc-acp vvi cc-acp crd n1 pp-f n1, p-acp j px32 p-acp p-acp dt n2 pp-f n2; p-acp av vvg cst av pns32 vmd xx vvi pp-f px32, pns31 vmd vvi dx av-jc, p-acp vvz pno32 p-acp dt n1 pp-f dt n1 pp-f n1, cst pns32 vmd av vvi dt n1 pp-f n1 cc n1, vvb p-acp pn22 n2:
It is as much as if he had sayd, How long will ye absent your selves? Are ye not yet sensible? Neyther the judgements that are insticted, nor the evills threatned, will not they yet move you? If yet they cannot stirr you up in your mindes to seek God,
It is as much as if he had said, How long will you absent your selves? are you not yet sensible? Neither the Judgments that Are insticted, nor the evils threatened, will not they yet move you? If yet they cannot stir you up in your minds to seek God,
pn31 vbz p-acp d c-acp cs pns31 vhd vvn, c-crq av-j vmb pn22 j po22 n2? vbr pn22 xx av j? av-dx dt n2 cst vbr vvn, ccx dt n2-jn vvn, vmb xx pns32 av vvb pn22? cs av pns32 vmbx vvi pn22 a-acp p-acp po22 n2 pc-acp vvi np1,
because he is gracious, yet look to your selves, seek to him for your selves, because you are miserable: If you cannot come to him of your selves, come to me, I will learne you;
Because he is gracious, yet look to your selves, seek to him for your selves, Because you Are miserable: If you cannot come to him of your selves, come to me, I will Learn you;
though your sins be many, God is gracious; though they be great, God is mercifull; if ignorance keep you back, come, hearken to me, I will teach you the feare of the Lord:
though your Sins be many, God is gracious; though they be great, God is merciful; if ignorance keep you back, come, harken to me, I will teach you the Fear of the Lord:
Little Children, I will teach you to pray, and set you a forme of confession; though you cannot bring repentance in perfection, bring it in the principles; though the name of teares be yet unpleasant to you,
Little Children, I will teach you to pray, and Set you a Form of Confessi; though you cannot bring Repentance in perfection, bring it in the principles; though the name of tears be yet unpleasant to you,
what more easie then this? I call not now for the plowing up of your fallow ground, and the rending of your hearts, though God expect that, that you may come to that in time: All that I now require is, that you take words, and speak to the Lord in this forme, Take to you words.
what more easy then this? I call not now for the plowing up of your fallow ground, and the rending of your hearts, though God expect that, that you may come to that in time: All that I now require is, that you take words, and speak to the Lord in this Form, Take to you words.
q-crq av-dc j cs d? pns11 vvb xx av p-acp dt vvg a-acp pp-f po22 j n1, cc dt vvg pp-f po22 n2, cs np1 vvb cst, cst pn22 vmb vvi p-acp cst p-acp n1: av-d cst pns11 av vvi vbz, cst pn22 vvb n2, cc vvb p-acp dt n1 p-acp d n1, vvb p-acp pn22 n2.
The first thing that is commendable is this, that hee watcheth over them in their deficiencies, he hath an eye upon them, he studyed where their imperfections lay, that he might apply himselfe to cure them, that hee might lay on the salves: A Phisitian who knowes not the cause,
The First thing that is commendable is this, that he watches over them in their deficiencies, he hath an eye upon them, he studied where their imperfections lay, that he might apply himself to cure them, that he might lay on the Salves: A physician who knows not the cause,
and the nature of the disease, cannot apply a remedy. The Prophet searcheth, and diggs for hardnesse of heart in Israel, and having found it, he applies the remedy; he watcheth over them in their ignorance and back-slyding. See Jeremiah, he tooke a Candle to see if there were a man;
and the nature of the disease, cannot apply a remedy. The Prophet Searches, and Diggs for hardness of heart in Israel, and having found it, he Applies the remedy; he watches over them in their ignorance and backsliding. See Jeremiah, he took a Candle to see if there were a man;
some were weaker, and those he comes to in elements, and principles of Christian Doctrine: He comes to the Hebrews bringing the Milke of principles, and teaching them againe which were the first elements of Faith:
Some were Weaker, and those he comes to in elements, and principles of Christian Doctrine: He comes to the Hebrews bringing the Milk of principles, and teaching them again which were the First elements of Faith:
d vbdr jc, cc d pns31 vvz p-acp p-acp n2, cc n2 pp-f np1 n1: pns31 vvz p-acp dt np1 vvg dt n1 pp-f n2, cc n-vvg pno32 av r-crq vbdr dt ord n2 pp-f n1:
but that you may be raised out of sin, give us leave to pry into them, to be diligent to watch over our Flocks and Heards, to watch which way they walke, and how they thrive, and live, that we may know which is diseased, which is wandring, and which is sound, and which keeps in the Fold: That is the first thing in the Prophet.
but that you may be raised out of since, give us leave to pry into them, to be diligent to watch over our Flocks and Heards, to watch which Way they walk, and how they thrive, and live, that we may know which is diseased, which is wandering, and which is found, and which keeps in the Fold: That is the First thing in the Prophet.
cc-acp cst pn22 vmb vbi vvn av pp-f n1, vvb pno12 vvi p-acp vvb p-acp pno32, pc-acp vbi j p-acp vvb p-acp po12 n2 cc n2, pc-acp vvi r-crq n1 pns32 vvi, cc c-crq pns32 vvi, cc vvb, cst pns12 vmb vvi r-crq vbz vvn, r-crq vbz vvg, cc r-crq vbz j, cc r-crq vvz p-acp dt vvb: cst vbz dt ord n1 p-acp dt n1.
The second thing commendable is, he doth not onely watch over their weaknesse, but condiscend to their infirmities, he applyes himselfe to their temper: So the Apostle Paul dealt with the Corinthians, 2 Cor. 3. And I brethren, when I came to you, I could not come to you as spirituall, but as carnall; babes in Christ:
The second thing commendable is, he does not only watch over their weakness, but condescend to their infirmities, he Applies himself to their temper: So the Apostle Paul dealt with the Corinthians, 2 Cor. 3. And I brothers, when I Come to you, I could not come to you as spiritual, but as carnal; babes in christ:
The Apostle condiscends to their capacity, he saw the state of their stomack what meat they could beare, and what they could not digest, and he comes to them accordingly:
The Apostle condescends to their capacity, he saw the state of their stomach what meat they could bear, and what they could not digest, and he comes to them accordingly:
dt n1 vvz p-acp po32 n1, pns31 vvd dt n1 pp-f po32 n1 r-crq n1 pns32 vmd vvi, cc r-crq pns32 vmd xx vvi, cc pns31 vvz p-acp pno32 av-vvg:
So Hosea here, hee observed that the people were not able to beare this strong Doctrine of the depth of repentance; therefore he comes to them in the first principles, hee reads to them the Alphabet of repentance; he would first teach them to spell repentance: For teares, and sighes, and groanes, and rending of the heart,
So Hosea Here, he observed that the people were not able to bear this strong Doctrine of the depth of Repentance; Therefore he comes to them in the First principles, he reads to them the Alphabet of Repentance; he would First teach them to spell Repentance: For tears, and sighs, and groans, and rending of the heart,
av np1 av, pns31 vvd cst dt n1 vbdr xx j pc-acp vvi d j n1 pp-f dt n1 pp-f n1; av pns31 vvz p-acp pno32 p-acp dt ord n2, pns31 vvz p-acp pno32 dt n1 pp-f n1; pns31 vmd ord vvi pno32 pc-acp vvi n1: p-acp n2, cc n2, cc n2, cc vvg pp-f dt n1,
The second thing, is the excitement it selfe, Take to you words, words of repentance, and words of prayer. He would instruct them in two languages at once:
The second thing, is the excitement it self, Take to you words, words of Repentance, and words of prayer. He would instruct them in two languages At once:
For every grace of the spirit hath a peculiar language; Faith hath its language, and charity hath her language, repentance hath her language, Prayer hath language for all the rest:
For every grace of the Spirit hath a peculiar language; Faith hath its language, and charity hath her language, Repentance hath her language, Prayer hath language for all the rest:
c-acp d n1 pp-f dt n1 vhz dt j n1; n1 vhz po31 n1, cc n1 vhz po31 n1, n1 vhz po31 n1, n1 vhz n1 p-acp d dt n1:
The Prophet at once would instruct them in the language of repentance and of prayer. First, in the language of repentance, and that is confession of sin;
The Prophet At once would instruct them in the language of Repentance and of prayer. First, in the language of Repentance, and that is Confessi of since;
dt n1 p-acp a-acp vmd vvi pno32 p-acp dt n1 pp-f n1 cc pp-f n1. ord, p-acp dt n1 pp-f n1, cc d vbz n1 pp-f n1;
that is the tongue of repentance: Take to you words of turning, turning words, words that beseem converts, words of remorse, words of contrition, words of humiliation; take to you words that you may lay open your sins before God:
that is the tongue of Repentance: Take to you words of turning, turning words, words that beseem converts, words of remorse, words of contrition, words of humiliation; take to you words that you may lay open your Sins before God:
that is the effect of it, because the Prophet would draw them into a course of diversion of Gods judgements; there is no diversion of judgement without the pardon of sin,
that is the Effect of it, Because the Prophet would draw them into a course of diversion of God's Judgments; there is no diversion of judgement without the pardon of since,
it is not onely grounded upon his mercy, but upon his truth, and therefore upon justice: God were not just if he should not pardon sin to Penitents: If we confesse our sins, he is not onely gracious and mercifull, but faithfull and just to forgive sin:
it is not only grounded upon his mercy, but upon his truth, and Therefore upon Justice: God were not just if he should not pardon since to Penitents: If we confess our Sins, he is not only gracious and merciful, but faithful and just to forgive since:
pn31 vbz xx av-j vvn p-acp po31 n1, p-acp p-acp po31 n1, cc av p-acp n1: np1 vbdr xx j cs pns31 vmd xx vvi n1 pc-acp n2-jn: cs pns12 vvb po12 n2, pns31 vbz xx av-j j cc j, p-acp j cc j pc-acp vvi n1:
We see upon the hiding of our sinnes, pardon is excluded, upon the opening of our sins, pardon is assured. So it stands, saith Tertullian, both wayes, Cum accusat excusat, cum condemnat absolvit, &c. When we accuse ourselves, God acquits us,
We see upon the hiding of our Sins, pardon is excluded, upon the opening of our Sins, pardon is assured. So it Stands, Says Tertullian, both ways, Cum accusat excusat, cum condemnat absolvit, etc. When we accuse ourselves, God acquits us,
there is impious shame that keeps men from confessing their sins to men, because unlesse we tell them there are corner sins of darknesse that men cannot finde out;
there is impious shame that keeps men from confessing their Sins to men, Because unless we tell them there Are corner Sins of darkness that men cannot find out;
why should men goe about to hide that which he knowes before it is committed? Why should I hide them from thee, O Lord, saith Austin, since thou knowest mine owne heart better then I my selfe? Yet so vaine we are, we thinke if no earthly eye see us in the commission of sin,
why should men go about to hide that which he knows before it is committed? Why should I hide them from thee, Oh Lord, Says Austin, since thou Knowest mine own heart better then I my self? Yet so vain we Are, we think if no earthly eye see us in the commission of since,
Children when they are first borne, cry; it is the first expression of life, crying; and hee that is borne and begotten to God againe, that is, a new borne babe, the first manifestation of life is from the mouth, by confession of sinne.
Children when they Are First born, cry; it is the First expression of life, crying; and he that is born and begotten to God again, that is, a new born babe, the First manifestation of life is from the Mouth, by Confessi of sin.
n2 c-crq pns32 vbr ord vvn, vvb; pn31 vbz dt ord n1 pp-f n1, vvg; cc pns31 cst vbz vvn cc vvn p-acp np1 av, cst vbz, dt j vvn n1, dt ord n1 pp-f n1 vbz p-acp dt n1, p-acp n1 pp-f n1.
that that is now done in corners shall then be layd open, when all flesh shall be layd open before Gods tribunall: If now it be a little shame, what will it be then? If there be shame in sin now, what confusion will there be when it shall be the forerunner of damnation and Hell? If any thing in the World will move a man to lay open his heart, to d•vide his heart,
that that is now done in corners shall then be laid open, when all Flesh shall be laid open before God's tribunal: If now it be a little shame, what will it be then? If there be shame in since now, what confusion will there be when it shall be the forerunner of damnation and Hell? If any thing in the World will move a man to lay open his heart, to d•vide his heart,
I shewed before, hee hath annexed pardon to confession: See it in instances and examples, the Publican he comes with the language of confession, they were not many words, it was but a breife confession of sin, O God be mercifull to me a sinner.
I showed before, he hath annexed pardon to Confessi: See it in instances and Examples, the Publican he comes with the language of Confessi, they were not many words, it was but a brief Confessi of since, Oh God be merciful to me a sinner.
There is the petition in the first part of the words, and confession in the next, I am a sinner, therefore O Lord be mercifull; see the issue, He went away justified, saith Christ;
There is the petition in the First part of the words, and Confessi in the next, I am a sinner, Therefore Oh Lord be merciful; see the issue, He went away justified, Says christ;
pc-acp vbz dt vvb p-acp dt ord n1 pp-f dt n2, cc n1 p-acp dt ord, pns11 vbm dt n1, av uh n1 vbb j; vvb dt n1, pns31 vvd av vvn, vvz np1;
Lego, &c. saith Ambrose, I read that Peter wept, but not that he spake any words of confession; there was the confession of the heart; and though we read not of it,
Lego, etc. Says Ambrose, I read that Peter wept, but not that he spoke any words of Confessi; there was the Confessi of the heart; and though we read not of it,
np1, av vvz np1, pns11 vvb cst np1 vvd, p-acp xx cst pns31 vvd d n2 pp-f n1; a-acp vbds dt n1 pp-f dt n1; cc cs pns12 vvb xx pp-f pn31,
If not that example, see David, Nathan comes to him, he makes a Parable, and then comes with a compendium, Thou art the man; David multiplies not words againe;
If not that Exampl, see David, Nathan comes to him, he makes a Parable, and then comes with a compendium, Thou art the man; David multiplies not words again;
cs xx d n1, vvb np1, np1 vvz p-acp pno31, pns31 vvz dt n1, cc av vvz p-acp dt fw-la, pns21 vb2r dt n1; np1 vvz xx n2 av;
before he sayd, I have sinned, I sayd I will confesse, upon the resolution of repentance, there is a resolution of forgivenesse: So gracious is God, not onely to meet us, but to prevent us:
before he said, I have sinned, I said I will confess, upon the resolution of Repentance, there is a resolution of forgiveness: So gracious is God, not only to meet us, but to prevent us:
for the Children of Israel went not thus farr as to come to a purpose of repentance, yet God was pleased to pardon them as farr as concerned outward punishment, Psal. 78. as strong a place as I know in the Scripture;
for the Children of Israel went not thus Far as to come to a purpose of Repentance, yet God was pleased to pardon them as Far as concerned outward punishment, Psalm 78. as strong a place as I know in the Scripture;
David reckons up their rebellions, then after many mercies that God had shewed them, he saith, They flattered God with their lips, and lyed with their tongues; they made a confession, but it was an hypocriticall confession, it was out of dissimulation, they flattered God with their tongues:
David reckons up their rebellions, then After many Mercies that God had showed them, he Says, They flattered God with their lips, and lied with their tongues; they made a Confessi, but it was an hypocritical Confessi, it was out of dissimulation, they flattered God with their tongues:
They sayd, because of the necessity of punishment, Wee have sinned, but their hearts were not touched with their sins, They flattered God with their tongues,
They said, Because of the necessity of punishment, we have sinned, but their hearts were not touched with their Sins, They flattered God with their tongues,
Hypocrisie sets a man further from pardon, because it is a double sin, yet at that time when they would not be brought to a formall confession, God forbeares to punish, to encourage them after, hee forbeares the punishing of them for a time. As Ahab for his counterfeit humiliation, God diverts the judgement to encourage us to true humiliation.
Hypocrisy sets a man further from pardon, Because it is a double since, yet At that time when they would not be brought to a formal Confessi, God forbears to Punish, to encourage them After, he forbears the punishing of them for a time. As Ahab for his counterfeit humiliation, God diverts the judgement to encourage us to true humiliation.
If he shew mercy to the confessions of Hypocrites that are full of hypocrisie and dissimulation, what will he doe to those that doe it sincerely; I say, God loves not hypocrisie, and hypocrisie is farthest from pardon; though it be,
If he show mercy to the confessions of Hypocrites that Are full of hypocrisy and dissimulation, what will he do to those that do it sincerely; I say, God loves not hypocrisy, and hypocrisy is farthest from pardon; though it be,
yet because they were so farr from true repentance that they would not be brought to an outward forme, when they brought that forme, God encouraged them to goe on further that he remitted the judgement temporall upon their fained, forced, humiliation.
yet Because they were so Far from true Repentance that they would not be brought to an outward Form, when they brought that Form, God encouraged them to go on further that he remitted the judgement temporal upon their feigned, forced, humiliation.
Is it not then a great encouragement for us to repent, and confesse our sins? Confession is a grace that shines in all Christian vertues: There is no vertue that can be practised without confession of sin;
Is it not then a great encouragement for us to Repent, and confess our Sins? Confessi is a grace that shines in all Christian Virtues: There is no virtue that can be practised without Confessi of since;
vbz pn31 xx av dt j n1 p-acp pno12 p-acp vvb, cc vvb po12 n2? n1 vbz dt n1 cst vvz p-acp d njp n2: pc-acp vbz dx n1 cst vmb vbi vvn p-acp n1 pp-f n1;
whether a man doth well or ill, confession comes in, as Austin saith sweetly, If I be ill, this is to confesse to the glory of God that my sin is of my selfe, if I doe good, this is to confesse to the glory of God that all grace is from him. In evill, there we bring confession, that is, the confession of our miquities: In good we bring confession, the confession to Gods praise, and of Gods grace; so every way confession is necessary, In bono fact a tuo, &c. If wee doe any thing well God must have the glory, because he workes it;
whither a man does well or ill, Confessi comes in, as Austin Says sweetly, If I be ill, this is to confess to the glory of God that my sin is of my self, if I do good, this is to confess to the glory of God that all grace is from him. In evil, there we bring Confessi, that is, the Confessi of our miquities: In good we bring Confessi, the Confessi to God's praise, and of God's grace; so every Way Confessi is necessary, In Bono fact a tuo, etc. If we do any thing well God must have the glory, Because he works it;
cs dt n1 vdz av cc j-jn, n1 vvz p-acp, c-acp np1 vvz av-j, cs pns11 vbb j-jn, d vbz pc-acp vvi p-acp dt n1 pp-f np1 cst po11 vvb vbz pp-f po11 n1, cs pns11 vdb j, d vbz pc-acp vvi p-acp dt n1 pp-f np1 cst d vvb vbz p-acp pno31. p-acp n-jn, a-acp pns12 vvb n1, cst vbz, dt n1 pp-f po12 n2: p-acp j pns12 vvb n1, dt n1 p-acp ng1 n1, cc pp-f npg1 vvb; av d n1 n1 vbz j, p-acp fw-la n1 dt fw-la, av cs pns12 vdb d n1 av np1 vmb vhi dt n1, c-acp pns31 vvz pn31;
if wee doe any thing ill, then wee must confesse to take shame, because all our confusion and shame is from the iniquity of our owne heart. That is the first thing the Prophet would have them bring, the language of repentance; the language of repentance is the confession of sin, by acknowledging them to God,
if we do any thing ill, then we must confess to take shame, Because all our confusion and shame is from the iniquity of our own heart. That is the First thing the Prophet would have them bring, the language of Repentance; the language of Repentance is the Confessi of since, by acknowledging them to God,
cs pns12 vdb d n1 j-jn, av pns12 vmb vvi pc-acp vvi vvi, c-acp d po12 n1 cc vvb vbz p-acp dt n1 pp-f po12 d n1. cst vbz dt ord n1 dt n1 vmd vhi pno32 vvi, dt n1 pp-f n1; dt n1 pp-f n1 vbz dt n1 pp-f n1, p-acp vvg pno32 p-acp np1,
The second thing he shewes not onely the necessity of the duty, but hee gives them direction; they are sweetly couched here, Take with you words, and goe,
The second thing he shows not only the necessity of the duty, but he gives them direction; they Are sweetly couched Here, Take with you words, and go,
dt ord n1 pns31 vvz xx av-j dt n1 pp-f dt n1, cc-acp pns31 vvz pno32 n1; pns32 vbr av-j vvn av, vvb p-acp pn22 n2, cc vvi,
and confesse, that is, Take such words as become Converts, and Penitents. What are those words the Prophet bids them take, concerning the duty of confession? We will reduce them to foure heads.
and confess, that is, Take such words as become Converts, and Penitents. What Are those words the Prophet bids them take, Concerning the duty of Confessi? We will reduce them to foure Heads.
cc vvb, cst vbz, vvb d n2 c-acp vvn vvz, cc n2-jn. q-crq vbr d n2 dt n1 vvz pno32 vvi, vvg dt n1 pp-f n1? pns12 vmb vvi pno32 p-acp crd n2.
Looke upon all the confessions of prayer or sin in Scripture, they were all seasoned with the grace of humility; I am lesse then the least of thy mercies, saith Jacob, I am unworthy that thou shouldest come under my roofe, was the confession of the Centurion;
Look upon all the confessions of prayer or sin in Scripture, they were all seasoned with the grace of humility; I am less then the least of thy Mercies, Says Jacob, I am unworthy that thou Shouldst come under my roof, was the Confessi of the Centurion;
I am lesse then the least of Saints, because I persecuted the Church, saith Paul. Look upon the confessions of the Old Testament, how they are seasoned with humility. Ezra, Ezra 9. he confesseth in the name of the people,
I am less then the least of Saints, Because I persecuted the Church, Says Paul. Look upon the confessions of the Old Testament, how they Are seasoned with humility. Ezra, Ezra 9. he Confesses in the name of the people,
and he begins it so, O Lord I am ashamed, and blush to come before thee, &c. It is the very same words that Nehemiah takes, in confessing the peoples sin when he was the mouth of the people, Nehem. 9. We lye under shame upon the ground, confusion covers our faces, wee and our Princes,
and he begins it so, Oh Lord I am ashamed, and blush to come before thee, etc. It is the very same words that Nehemiah Takes, in confessing the peoples since when he was the Mouth of the people, Nehemiah 9. We lie under shame upon the ground, confusion covers our faces, we and our Princes,
cc pns31 vvz pn31 av, uh n1 pns11 vbm j, cc vvb pc-acp vvi p-acp pno21, av pn31 vbz dt av d n2 cst np1 vvz, p-acp vvg dt ng1 n1 c-crq pns31 vbds dt n1 pp-f dt n1, np1 crd pns12 vvb p-acp n1 p-acp dt n1, n1 vvz po12 n2, pns12 cc po12 n2,
It is the forme of words that Daniel useth too in the confession of sin that he makes for the people, O Lord, to thee belongeth righteousnesse, but to us confusion.
It is the Form of words that daniel uses too in the Confessi of since that he makes for the people, Oh Lord, to thee belongeth righteousness, but to us confusion.
and to take shame to our selves. Here is the proper dialect, the true Idiome of the language of repentance: Those are the first words he bids them take, take humble words;
and to take shame to our selves. Here is the proper dialect, the true Idiom of the language of Repentance: Those Are the First words he bids them take, take humble words;
cc pc-acp vvi vvi p-acp po12 n2. av vbz dt j n1, dt j n1 pp-f dt n1 pp-f n1: d vbr dt ord n2 pns31 vvz pno32 vvi, vvb j n2;
When a man is to frame the words of confession of sin to God, the eye gives Inke, and the heart gives accents; teares are the oyle in which the words of confession are steeped,
When a man is to frame the words of Confessi of since to God, the eye gives Ink, and the heart gives accents; tears Are the oil in which the words of Confessi Are steeped,
If the heart melt, the eye will weep; if the voice houle, the eye will have sympathy; that was the forme of Davids confession, I roare through disquiet, I goe mourning all the day long.
If the heart melt, the eye will weep; if the voice houle, the eye will have Sympathy; that was the Form of Davids Confessi, I roar through disquiet, I go mourning all the day long.
And the Children of Israel, 1 Sam. 7. that they might expresse their humble confession of sin in such language, it is sayd that they were ashamed at Mizpeh; and what did they, they wept,
And the Children of Israel, 1 Sam. 7. that they might express their humble Confessi of since in such language, it is said that they were ashamed At Mizpeh; and what did they, they wept,
and drew water, and poured it on the ground, and then they confessed to God that they had sinned. A man would wonder at such a ceremony, the pouring of water on the ground:
and drew water, and poured it on the ground, and then they confessed to God that they had sinned. A man would wonder At such a ceremony, the pouring of water on the ground:
cc vvd n1, cc vvd pn31 p-acp dt n1, cc av pns32 vvd p-acp np1 cst pns32 vhd vvn. dt n1 vmd vvi p-acp d dt n1, dt vvg pp-f n1 p-acp dt n1:
What is of lesse moment then water spilt upon the ground? The Scripture useth that phrase to expresse a thing of no esteeme; and they were ashamed for that purpose, to shew that they could not weep enough themselves, they would by this, expresse the desire of their soules, that if they could, they would poure out Pailes and Rivers of teares: they wished that their heads were Rivers of waters; because they could not shed teares enow, they bring Buckets, and poure them out to the Lord.
What is of less moment then water spilled upon the ground? The Scripture uses that phrase to express a thing of no esteem; and they were ashamed for that purpose, to show that they could not weep enough themselves, they would by this, express the desire of their Souls, that if they could, they would pour out Pails and rivers of tears: they wished that their Heads were rivers of waters; Because they could not shed tears enough, they bring Buckets, and pour them out to the Lord.
q-crq vbz pp-f dc n1 cs n1 vvn p-acp dt n1? dt n1 vvz d n1 pc-acp vvi dt n1 pp-f dx vvb; cc pns32 vbdr j p-acp d n1, pc-acp vvi cst pns32 vmd xx vvi av-d px32, pns32 vmd p-acp d, vvb dt n1 pp-f po32 n2, cst cs pns32 vmd, pns32 vmd vvi av n2 cc n2 pp-f n2: pns32 vvd cst po32 n2 vbdr n2 pp-f n2; c-acp pns32 vmd xx vvi n2 av-d, pns32 vvb n2, cc vvi pno32 av p-acp dt n1.
Thirdly, Take with you, simple, naked words, the words of integrity and simplicity a man must bring when he comes before God in the naming of his sin:
Thirdly, Take with you, simple, naked words, the words of integrity and simplicity a man must bring when he comes before God in the naming of his since:
It is not enough to confesse them in generall, because God knowes them in particuler; but God lookes that wee should search into our hearts, and dive into our soules, and fetch up all,
It is not enough to confess them in general, Because God knows them in particular; but God looks that we should search into our hearts, and dive into our Souls, and fetch up all,
if there be but the least behinde, it will turne to poyson: We must not come before God with a heart and a heart, and a tongue and a tongue, as we must bring simplicity of heart, so simplicity of speech: So we finde the forms of all confessions in Scripture run thus.
if there be but the least behind, it will turn to poison: We must not come before God with a heart and a heart, and a tongue and a tongue, as we must bring simplicity of heart, so simplicity of speech: So we find the forms of all confessions in Scripture run thus.
cs pc-acp vbi p-acp dt ds p-acp, pn31 vmb vvi p-acp n1: pns12 vmb xx vvi p-acp np1 p-acp dt n1 cc dt n1, cc dt n1 cc dt n1, c-acp pns12 vmb vvi n1 pp-f n1, av n1 pp-f n1: av pns12 vvb dt n2 pp-f d n2 p-acp n1 vvi av.
They contented not themselves to say they had sinned, Pharoah, and Saul, and Judas could goe so farr, I have sinnod, they could not speake lesse, if they sayd any thing,
They contented not themselves to say they had sinned, Pharaoh, and Saul, and Judas could go so Far, I have sinnod, they could not speak less, if they said any thing,
pns32 vvd xx px32 pc-acp vvi pns32 vhd vvn, np1, cc np1, cc np1 vmd vvi av av-j, pns11 vhb n1, pns32 vmd xx vvi av-dc, cs pns32 vvd d n1,
yet they that sayd lesse found it made good from the heart, David sayd no more; but they had not true repentance, because they had one tongue in their hearts, and another in their tongue; God looks to the language of the heart. As we must bring naked open hearts, so we must bring simplicity of speech: All the confessions in Scripture run thus, with naming the sins, not in generall onely,
yet they that said less found it made good from the heart, David said no more; but they had not true Repentance, Because they had one tongue in their hearts, and Another in their tongue; God looks to the language of the heart. As we must bring naked open hearts, so we must bring simplicity of speech: All the confessions in Scripture run thus, with naming the Sins, not in general only,
Last of all, There is another, bring with you forcible words, weighty words, aggravating words; such words as may exagerate your sins against your selves, such words:
Last of all, There is Another, bring with you forcible words, weighty words, aggravating words; such words as may exaggerate your Sins against your selves, such words:
ord pp-f d, pc-acp vbz j-jn, vvb p-acp pn22 j n2, j n2, vvg n2; d n2 c-acp vmb vvb po22 n2 p-acp po22 n2, d n2:
though it be a sinne to lye to God, but though a man say with Paul, Of whom I am cheife, it is farr from dissimulation; he that knowes his owne heart, is able to say, hee is the cheife of sinners, though the World be able to lay nothing against him,
though it be a sin to lie to God, but though a man say with Paul, Of whom I am chief, it is Far from dissimulation; he that knows his own heart, is able to say, he is the chief of Sinners, though the World be able to lay nothing against him,
So run all the formes in Scripture, because when we aggravate, God extenuates, and when we make more, God makes lesse; but we cannot make them more, but aggravate our sins in confession. Looke to that in Nehemiah, how he aggravates with words after words, We have dealt proudly and stoutly with the Lord.
So run all the forms in Scripture, Because when we aggravate, God extenuates, and when we make more, God makes less; but we cannot make them more, but aggravate our Sins in Confessi. Look to that in Nehemiah, how he aggravates with words After words, We have dealt proudly and stoutly with the Lord.
There are all aggravations against the persons, and against the sins, Wee have dealt proudly, wee have hardned our hearts, we have not hearkned to Gods Law, we have rebelled against him.
There Are all aggravations against the Persons, and against the Sins, we have dealt proudly, we have hardened our hearts, we have not hearkened to God's Law, we have rebelled against him.
as the flood that overwhelmes a man in the bottom of the water, and he sees nothing but destruction; so my sins are gone over my head, I cannot look to the top, or bottome, or reach them;
as the flood that overwhelms a man in the bottom of the water, and he sees nothing but destruction; so my Sins Are gone over my head, I cannot look to the top, or bottom, or reach them;
c-acp dt n1 cst vvz dt n1 p-acp dt n1 pp-f dt n1, cc pns31 vvz pix cc-acp n1; av po11 n2 vbr vvn p-acp po11 n1, pns11 vmbx vvi p-acp dt n1, cc n1, cc vvi pno32;
not onely in the knowledge of them (so every sin grows up to Heaven, because God knows them) but for multitude and increase, we have piled sin upon sin. As the Giants of old, set Pelion upon Ossa, and Parnassis upon both;
not only in the knowledge of them (so every since grows up to Heaven, Because God knows them) but for multitude and increase, we have piled sin upon since. As the Giants of old, Set Pelion upon Ossa, and Parnassis upon both;
so we have set one sin upon another, that they are heaped up to Heaven, the Earth is weary with bearing of them, they reach to Heaven: So, here is the form of words, bring naked, simple, humble, forcible, aggravating words.
so we have Set one since upon Another, that they Are heaped up to Heaven, the Earth is weary with bearing of them, they reach to Heaven: So, Here is the from of words, bring naked, simple, humble, forcible, aggravating words.
when the Prophet bids them take words, that is, get the language of repentance, goe humble your selves and your soules to God, take words, and goe, and confesse to him; that is the first thing.
when the Prophet bids them take words, that is, get the language of Repentance, go humble your selves and your Souls to God, take words, and go, and confess to him; that is the First thing.
c-crq dt n1 vvz pno32 vvi n2, cst vbz, vvb dt n1 pp-f n1, vvb j po22 n2 cc po22 n2 p-acp np1, vvb n2, cc vvi, cc vvi p-acp pno31; d vbz dt ord n1.
The language of confession and the language of prayer, Take words to you, when you turne to the Lord by repentance, then take words; and when you turne to the Lord by prayer, then take words. These two goe together, confession and prayer. In Nehem. 1. there they be joyned, I prayed before thee for the Children of Israel,
The language of Confessi and the language of prayer, Take words to you, when you turn to the Lord by Repentance, then take words; and when you turn to the Lord by prayer, then take words. These two go together, Confessi and prayer. In Nehemiah 1. there they be joined, I prayed before thee for the Children of Israel,
dt n1 pp-f n1 cc dt n1 pp-f n1, vvb n2 p-acp pn22, c-crq pn22 vvb p-acp dt n1 p-acp n1, av vvb n2; cc c-crq pn22 vvb p-acp dt n1 p-acp n1, av vvb n2. d crd vvi av, n1 cc n1. p-acp np1 crd zz pns32 vbb vvn, pns11 vvd p-acp pno21 p-acp dt n2 pp-f np1,
There must be no prayer made to God, where there is no confession of sin; for if we multiply our prayers, and pray every houre, yet there goes sin betweene,
There must be no prayer made to God, where there is no Confessi of since; for if we multiply our Prayers, and pray every hour, yet there Goes since between,
a-acp vmb vbi dx n1 vvn p-acp np1, c-crq pc-acp vbz dx n1 pp-f n1; c-acp cs pns12 vvb po12 n2, cc vvb d n1, av a-acp vvz n1 p-acp,
so, though the heart pray, yet if the foot of confession be in a snare, there is no hope that the heart should flye to God, it is as a Bird that hath the wings at liberty, and the foot is in a snare; therefore these must goe together, take to you words of confession and prayer. I must be breife,
so, though the heart pray, yet if the foot of Confessi be in a snare, there is no hope that the heart should fly to God, it is as a Bird that hath the wings At liberty, and the foot is in a snare; Therefore these must go together, take to you words of Confessi and prayer. I must be brief,
It is true, importunity of affection moves God more then importunity of speech, for he looks to the heart and reines, and requires truth in the inward parts: But though the heart be principall in the sacrifice, yet it is not the sole agent.
It is true, importunity of affection moves God more then importunity of speech, for he looks to the heart and reins, and requires truth in the inward parts: But though the heart be principal in the sacrifice, yet it is not the sole agent.
God will have honour of the lips, as well as of the heart; he did not make man all soule and spirit: as he made him part body, and part soule, so he will have honour of both. Honour him in the heart, that is the cheife, else the other will not prevaile,
God will have honour of the lips, as well as of the heart; he did not make man all soul and Spirit: as he made him part body, and part soul, so he will have honour of both. Honour him in the heart, that is the chief, Else the other will not prevail,
np1 vmb vhi n1 pp-f dt n2, c-acp av c-acp pp-f dt n1; pns31 vdd xx vvi n1 d n1 cc n1: c-acp pns31 vvd pno31 n1 n1, cc n1 n1, av pns31 vmb vhi n1 pp-f av-d. vvb pno31 p-acp dt n1, cst vbz dt j-jn, av dt n-jn vmb xx vvi,
But the heart is not the onely thing, though it be the cheife; get words to your selves, get a good expression. For this purpose, God hath given man the use of speech, not onely that he should converse with Men, but wi•h God;
But the heart is not the only thing, though it be the chief; get words to your selves, get a good expression. For this purpose, God hath given man the use of speech, not only that he should converse with Men, but wi•h God;
for the tongue is the interpreter of the heart, the tongue is the Secretary of the minde, it is that Ambassador that every poor contrite soule sends to God.
for the tongue is the interpreter of the heart, the tongue is the Secretary of the mind, it is that Ambassador that every poor contrite soul sends to God.
Those words that flye to Heaven, and passe the Clouds, are delivered and dictated by the tongue: Therefore it is that God hath made some part of the body the interpreter to all the duties of piety. Mourning is one part of repentance; the interpreter of that affection of sorrow, is the eye; if the heart mourne, the eye will weep:
Those words that fly to Heaven, and pass the Clouds, Are Delivered and dictated by the tongue: Therefore it is that God hath made Some part of the body the interpreter to all the duties of piety. Mourning is one part of Repentance; the interpreter of that affection of sorrow, is the eye; if the heart mourn, the eye will weep:
d n2 cst vvb p-acp n1, cc vvi dt n2, vbr vvn cc vvn p-acp dt n1: av pn31 vbz d np1 vhz vvn d n1 pp-f dt n1 dt n1 p-acp d dt n2 pp-f n1. vvg vbz crd n1 pp-f n1; dt n1 pp-f d n1 pp-f n1, vbz dt vvb; cs dt n1 vvi, dt vvb vmb vvi:
The tongue, it is not onely the interpreter, but the sollicitor: The tongue is the sollicitor that the heart sends to Heaven; God requires not the prayer of the lips, because he cannot heare the prayer of the heart, God forbid we should think so, he knowes our thoughts before they are.
The tongue, it is not only the interpreter, but the solicitor: The tongue is the solicitor that the heart sends to Heaven; God requires not the prayer of the lips, Because he cannot hear the prayer of the heart, God forbid we should think so, he knows our thoughts before they Are.
and we wish well, and never consider that God is over our heads, we send up ejaculations; but take to you words; where is the witnesse of your mentall prayer? Take to you words.
and we wish well, and never Consider that God is over our Heads, we send up ejaculations; but take to you words; where is the witness of your mental prayer? Take to you words.
then unity, if it be the prayer of unity; the harmony of prayer cannot be preserved in a Congregation without vocall prayer, except it be expressed by words, and formes, they are necessary, that I shall shew after.
then unity, if it be the prayer of unity; the harmony of prayer cannot be preserved in a Congregation without vocal prayer, except it be expressed by words, and forms, they Are necessary, that I shall show After.
There must be vocall prayer used, that the Congregation may be joyned together: Therefore we pray in the last prayer, We make our common supplications.
There must be vocal prayer used, that the Congregation may be joined together: Therefore we pray in the last prayer, We make our Common supplications.
Secondly, The language of prayer is needfull to be exprest by the lips; because words are as bellows to the affections, they are a meanes to kindle good affections. Words restraine affections that they shall not rove; they confine the affections to holy and heavenly desires, they not onely confine, but as I sayd, they kindle affections.
Secondly, The language of prayer is needful to be expressed by the lips; Because words Are as bellows to the affections, they Are a means to kindle good affections. Words restrain affections that they shall not rove; they confine the affections to holy and heavenly Desires, they not only confine, but as I said, they kindle affections.
it is impossible that a man should continue and persevere in prayer, except he use words; because the affections will rove: The heart is able to expresse pious ejaculations; but to persevere in prayer, without consining to formed words,
it is impossible that a man should continue and persevere in prayer, except he use words; Because the affections will rove: The heart is able to express pious ejaculations; but to persevere in prayer, without consigning to formed words,
In prayer we glorifie God in body and soule: It is not enough that we glorifie God within, we may doe it within, but who knowes it? Then it is onely to our selves;
In prayer we Glorify God in body and soul: It is not enough that we Glorify God within, we may do it within, but who knows it? Then it is only to our selves;
Marke, I will sing of it, and declare it with my mouth, and call to God with my voyce: Therefore because there is a necessity of Vocall prayer to glorifie God, that is the first reason the Prophet saith, Take words, that is the first duty.
Mark, I will sing of it, and declare it with my Mouth, and call to God with my voice: Therefore Because there is a necessity of Vocal prayer to Glorify God, that is the First reason the Prophet Says, Take words, that is the First duty.
vvb, pns11 vmb vvi pp-f pn31, cc vvb pn31 p-acp po11 n1, cc vvb p-acp np1 p-acp po11 n1: av c-acp pc-acp vbz dt n1 pp-f j n1 p-acp vvi np1, cst vbz dt ord n1 dt n1 vvz, vvb n2, cst vbz dt ord n1.
Looke into the closet of your heart, and see what things you want; see what acceptable formes the Saints used, then come, and humble your selves before God, but take to you words:
Look into the closet of your heart, and see what things you want; see what acceptable forms the Saints used, then come, and humble your selves before God, but take to you words:
The necessity of preparation in the duty of prayer is briefely layd downe by Solomon, in Eccles. 5. Be not rash to utter a thing before God, for he is in Heaven.
The necessity of preparation in the duty of prayer is briefly laid down by Solomon, in Eccles. 5. Be not rash to utter a thing before God, for he is in Heaven.
That is, Rush not upon prayer, goe not into Gods presence before thou be fitted, there must be holy preparation, not onely before publike, but private prayer.
That is, Rush not upon prayer, go not into God's presence before thou be fitted, there must be holy preparation, not only before public, but private prayer.
cst vbz, vvb xx p-acp n1, vvb xx p-acp npg1 n1 c-acp pns21 vbb vvn, a-acp vmb vbi j n1, xx av-j p-acp j, p-acp j n1.
He will never come into Gods presence with reverence one day, that prepares not somewhat the day before, that sets not worldly things aside the day before.
He will never come into God's presence with Reverence one day, that prepares not somewhat the day before, that sets not worldly things aside the day before.
pns31 vmb av-x vvi p-acp npg1 n1 p-acp vvb crd n1, cst vvz xx av dt n1 a-acp, cst vvz xx j n2 av dt n1 a-acp.
How ever some would scare Christians out of piety, they shall not scare Christians from their duty. They say, it is superstition for a man to humble himselfe before God when hee comes to the Church, and Congregation:
How ever Some would scare Christians out of piety, they shall not scare Christians from their duty. They say, it is Superstition for a man to humble himself before God when he comes to the Church, and Congregation:
c-crq av d vmd vvi np1 av pp-f n1, pns32 vmb xx vvi np1 p-acp po32 n1. pns32 vvb, pn31 vbz n1 p-acp dt n1 pc-acp vvi px31 p-acp np1 c-crq pns31 vvz p-acp dt n1, cc n1:
They make no conscience of it, if they did, they would not keepe their owne posture at the Creed, they to sit, and others stand: I will be bold to say, it is fancie. The hearts of Christians must not be troubled, whereby there comes a great deale of offence;
They make no conscience of it, if they did, they would not keep their own posture At the Creed, they to fit, and Others stand: I will be bold to say, it is fancy. The hearts of Christians must not be troubled, whereby there comes a great deal of offence;
Micah studyed before he prayed, Wherewith shall I come before the Lord, and make my supplication? What gesture shall I use? and what preparation shall I make? So should every good Christian;
micah studied before he prayed, Wherewith shall I come before the Lord, and make my supplication? What gesture shall I use? and what preparation shall I make? So should every good Christian;
np1 vvd c-acp pns31 vvd, c-crq vmb pns11 vvi p-acp dt n1, cc vvb po11 n1? q-crq n1 vmb pns11 vvi? cc q-crq n1 vmb pns11 vvi? av vmd d j njp;
and the reason is good, prayer is weighty, the tongue is slippery, and the affections roving; a man had need to hedge in his heart with all preparation: If a man speak to men, as I come to speak to you,
and the reason is good, prayer is weighty, the tongue is slippery, and the affections roving; a man had need to hedge in his heart with all preparation: If a man speak to men, as I come to speak to you,
how much more when he speaks before God, that reads the language of the heart, who is a God that heares prayer, to whose presence all flesh comes. Moses, when he was to speak to Pharaoh, durst not goe,
how much more when he speaks before God, that reads the language of the heart, who is a God that hears prayer, to whose presence all Flesh comes. Moses, when he was to speak to Pharaoh, durst not go,
see what judgements and temptations God hath removed, and then wee shall know how to blesse him, what sinnes we are prone to, that wee may know what to pray against and see what temporall things wee need,
see what Judgments and temptations God hath removed, and then we shall know how to bless him, what Sins we Are prove to, that we may know what to pray against and see what temporal things we need,
vvb r-crq n2 cc n2 np1 vhz vvn, cc av pns12 vmb vvi c-crq pc-acp vvb pno31, r-crq n2 pns12 vbr j p-acp, cst pns12 vmb vvi r-crq pc-acp vvi p-acp cc vvb r-crq j n2 pns12 vvb,
and then we may know what to beg; this the Prophet would have, Take words, studie words before you come, take not perfunctorie words, use not such as come first to hand;
and then we may know what to beg; this the Prophet would have, Take words, study words before you come, take not perfunctory words, use not such as come First to hand;
cc av pns12 vmb vvi r-crq p-acp vvb; d dt n1 vmd vhi, vvb n2, n1 n2 p-acp pn22 vvb, vvb xx n1 n2, vvb xx d c-acp vvd ord p-acp n1;
therefore our blessed Saviour hath taught us to pray to Our Father in Heaven, intimating that when we come to God, we must not only bring heavenly affections, but heavenly word: what are those? words that relish of heaven; words that have the coyne and stamp of the Spirit of God on them, he that brings a earthly heart and carnall, earthly words to God, cannot speed:
Therefore our blessed Saviour hath taught us to pray to Our Father in Heaven, intimating that when we come to God, we must not only bring heavenly affections, but heavenly word: what Are those? words that relish of heaven; words that have the coin and stamp of the Spirit of God on them, he that brings a earthly heart and carnal, earthly words to God, cannot speed:
no, but pray with the heart, not only speake but call, nor call but crie, ask, and seeke, and knock; if asking will not serve, seeke, if that will not doe, knock. There is a delight in God, to be not only spoken to,
no, but pray with the heart, not only speak but call, nor call but cry, ask, and seek, and knock; if asking will not serve, seek, if that will not do, knock. There is a delight in God, to be not only spoken to,
uh-dx, cc-acp vvb p-acp dt n1, xx av-j vvb p-acp vvb, ccx vvb p-acp vvb, vvb, cc vvb, cc vvb; cs vvg vmb xx vvi, vvb, cs d vmb xx vdi, vvb. pc-acp vbz dt n1 p-acp np1, pc-acp vbi xx av-j vvn p-acp,
but forced, the violent take heaven, and there is no violence, but of faith, and prayer; faith by one violence, and prayer by another. The prayer of the fervent heart breakes through the Clouds;
but forced, the violent take heaven, and there is no violence, but of faith, and prayer; faith by one violence, and prayer by Another. The prayer of the fervent heart breaks through the Clouds;
no impediment can keep it from Gods throne, take fervent words, wooe God, intreate him, importune him, to see if he will be intreated to turne from his wrath.
no impediment can keep it from God's throne, take fervent words, woo God, entreat him, importune him, to see if he will be entreated to turn from his wrath.
That is the great delusion of our adversaries of Rome, the great manner of cogging to delude the people, to keepe them in ignorance, from knowing the word of God,
That is the great delusion of our Adversaries of Room, the great manner of cogging to delude the people, to keep them in ignorance, from knowing the word of God,
or if the Church should goe about to deceive them (as they doe too too much, they might set a forme of cursing as well as praying, and how can they understand it? and they must take it upon trust.
or if the Church should go about to deceive them (as they do too too much, they might Set a Form of cursing as well as praying, and how can they understand it? and they must take it upon trust.
cc cs dt n1 vmd vvi a-acp pc-acp vvi pno32 (c-acp pns32 vdb av av av-d, pns32 vmd vvi dt n1 pp-f vvg c-acp av c-acp vvg, cc q-crq vmb pns32 vvi pn31? cc pns32 vmb vvi pn31 p-acp n1.
Take to you words, and turne to the Lord, say unto him, take away all iniquitie, and receive us graciously, &c. IT was well sayd by Saint Austin, that Art perfects nature, hee found the proofe thereof in himselfe; for it had perfected him:
Take to you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously, etc. IT was well said by Saint Austin, that Art perfects nature, he found the proof thereof in himself; for it had perfected him:
vvb p-acp pn22 n2, cc vvi p-acp dt n1, vvb p-acp pno31, vvb av d n1, cc vvb pno12 av-j, av pn31 vbds av vvn p-acp n1 np1, cst n1 vvz n1, pns31 vvd dt n1 av p-acp px31; p-acp pn31 vhd vvn pno31:
nature gives Stones that are precious, and Art makes them more precious; nature gives simples, and Art makes them confections. And for man that is the most excellent of inferiour creatures, they are the ingenious and the spirituall Arts that perfect man.
nature gives Stones that Are precious, and Art makes them more precious; nature gives simples, and Art makes them confections. And for man that is the most excellent of inferior creatures, they Are the ingenious and the spiritual Arts that perfect man.
and generally whether wee looke upon the bodie, or whether we looke upon the soule, if there be any thing in either that is defective, art either restores, or helpes it,
and generally whither we look upon the body, or whither we look upon the soul, if there be any thing in either that is defective, art either restores, or helps it,
cc av-j cs pns12 vvb p-acp dt n1, cc cs pns12 vvb p-acp dt n1, cs pc-acp vbb d n1 p-acp d cst vbz j, n1 d vvz, cc n2 pn31,
now if Art give such perfection to nature, that is so lame in it selfe, what perfection doe Christians draw from that that is the Art of all other Arts, the art of Gods booke, those heavenly rules of direction containd in the word of God? there is no part of man,
now if Art give such perfection to nature, that is so lame in it self, what perfection doe Christians draw from that that is the Art of all other Arts, the art of God's book, those heavenly rules of direction contained in the word of God? there is no part of man,
av cs n1 vvb d n1 p-acp n1, cst vbz av j p-acp pn31 n1, r-crq n1 n1 np1 vvi p-acp d cst vbz dt n1 pp-f d j-jn n2, dt n1 pp-f n2 n1, d j n2 pp-f n1 vvd p-acp dt n1 pp-f np1? pc-acp vbz dx n1 pp-f n1,
Its the Prophets intendment by this Scripture to worke a change in the people of the Jewes to whom he preached, to worke an alteration, to a better knowing of this by experience, that the word it corrects, and reformes, and there is in every part of it, a severall reformation, that may be wrought,
Its the prophets intendment by this Scripture to work a change in the people of the Jews to whom he preached, to work an alteration, to a better knowing of this by experience, that the word it corrects, and reforms, and there is in every part of it, a several Reformation, that may be wrought,
if the heart be hardened, here this Scripture teacheth to humble them, Turne to the Lord, if the armes be infolded, this Scripture teacheth to spread them,
if the heart be hardened, Here this Scripture Teaches to humble them, Turn to the Lord, if the arms be enfolded, this Scripture Teaches to spread them,
cs dt n1 vbb vvn, av d n1 vvz p-acp j pno32, vvb p-acp dt n1, cs dt n2 vbb vvd, d n1 vvz p-acp vvb pno32,
if the lips be sowed up, if the tongue stammer, that we know not how to expresse our selves before the heavenly majestie, this Scripture teacheth to open them, Take with you words, &c. So, that which was intended by him when he spake them first, is the same that I intend when I handle them now.
if the lips be sowed up, if the tongue stammer, that we know not how to express our selves before the heavenly majesty, this Scripture Teaches to open them, Take with you words, etc. So, that which was intended by him when he spoke them First, is the same that I intend when I handle them now.
The Prophets intendment is to give them a help for their infirmities in the worke of prayer, he pens a forme for them, he sets this as an example, and patterne of prayer, whereby they should make their prayers;
The prophets intendment is to give them a help for their infirmities in the work of prayer, he pens a Form for them, he sets this as an Exampl, and pattern of prayer, whereby they should make their Prayers;
I, faine wee would take words, but where shall we get them? what words are fit? wee are ignorant, we are not acquainted with the language, that dutie hath been a stranger to us;
I, feign we would take words, but where shall we get them? what words Are fit? we Are ignorant, we Are not acquainted with the language, that duty hath been a stranger to us;
who will teach us and instruct us, Wherewith shall wee come before the Lord? what words shall we use when we come before him? He prevents the objection in these words, And say to him; I will lend you words,
who will teach us and instruct us, Wherewith shall we come before the Lord? what words shall we use when we come before him? He prevents the objection in these words, And say to him; I will lend you words,
it is not a thing so new, as that so many disgraces should be put upon set formes, especially those that concerne the whole people, a Church, and Congregation, they are as ancient as Pauls time.
it is not a thing so new, as that so many disgraces should be put upon Set forms, especially those that concern the Whole people, a Church, and Congregation, they Are as ancient as Paul's time.
pn31 vbz xx dt n1 av j, p-acp cst av d n2 vmd vbi vvn p-acp j-vvn n2, av-j d cst vvb dt j-jn n1, dt n1, cc n1, pns32 vbr a-acp j c-acp npg1 n1.
yet he ties himself to a set prayer in al his Epistles, and makes it a token whereby it may be known, Thus I write, the grace of our Lord Jesus Christ, &c. and so he shuts up all.
yet he ties himself to a Set prayer in all his Epistles, and makes it a token whereby it may be known, Thus I write, the grace of our Lord jesus christ, etc. and so he shuts up all.
av pns31 vvz px31 p-acp dt j-vvn n1 p-acp d po31 n2, cc vvz pn31 dt n1 c-crq pn31 vmb vbi vvn, av pns11 vvb, dt n1 pp-f po12 n1 np1 np1, av cc av pns31 vvz a-acp d.
Not only Paul, but our blessed Saviour, he that is the wisedome of the Father, he by whose Spirit we learne to pray; he that commenceth our suits to God;
Not only Paul, but our blessed Saviour, he that is the Wisdom of the Father, he by whose Spirit we Learn to pray; he that Commenceth our suits to God;
and then in verse 24. he prayes and saith the same words, he could have had varietie to have exprest that notion, that is, to beg assistance of his father which he needed then as man; he exprest it in that forme: we have his example, it is as old as Christs time.
and then in verse 24. he prays and Says the same words, he could have had variety to have expressed that notion, that is, to beg assistance of his father which he needed then as man; he expressed it in that Form: we have his Exampl, it is as old as Christ time.
cc av p-acp n1 crd pns31 vvz cc vvz dt d n2, pns31 vmd vhi vhn n1 pc-acp vhi vvn d n1, cst vbz, pc-acp vvi n1 pp-f po31 n1 r-crq pns31 vvd av p-acp n1; pns31 vvd pn31 p-acp d n1: pns12 vhb po31 n1, pn31 vbz p-acp j c-acp npg1 n1.
For Hezekiahs time it is plaine, 2 Chron. 29. he cals to the Priests to sing to the Lord in the words of David, and Asaph: there are many particulars.
For Hezekiah's time it is plain, 2 Chronicles 29. he calls to the Priests to sing to the Lord in the words of David, and Asaph: there Are many particulars.
And therefore they are much to blame, that will bring an ill report on a good thing, that goe about to stumble the consciences of the weake, as though it were an impediment for the Church of God in publick to keep themselves to a set forme. They might remember that there be examples,
And Therefore they Are much to blame, that will bring an ill report on a good thing, that go about to Stumble the Consciences of the weak, as though it were an impediment for the Church of God in public to keep themselves to a Set Form. They might Remember that there be Examples,
that it is to keepe people to walke upon crutches; and making people swim upon bladders; they are emptie, vaine, windy words, that become such emptie Spirits:
that it is to keep people to walk upon crutches; and making people swim upon bladders; they Are empty, vain, windy words, that become such empty Spirits:
For yet, if they be scandalized at the formes that wee make, will they at the formes of Christ, and of the Prophets? will they say that Christ that conformed to a forme, and to the Prophets, that it was a walking upon crutches, and a swimming with bladders;
For yet, if they be scandalized At the forms that we make, will they At the forms of christ, and of the prophets? will they say that christ that conformed to a Form, and to the prophets, that it was a walking upon crutches, and a swimming with bladders;
and as one saith well, for a man to pray otherwise then Christ would have him to pray, it is to be imputed ignorance, and folly, and sinne. Our blessed Saviour had a speciall intendment of pietie,
and as one Says well, for a man to pray otherwise then christ would have him to pray, it is to be imputed ignorance, and folly, and sin. Our blessed Saviour had a special intendment of piety,
cc c-acp pi vvz av, p-acp dt n1 pc-acp vvi av av np1 vmd vhi pno31 pc-acp vvi, pn31 vbz pc-acp vbi vvn n1, cc n1, cc n1. po12 j-vvn n1 vhd dt j n1 pp-f n1,
It is true, it is acknowledged, and cannot be denyed, that conceived prayer, is an admirable grace, where it pleaseth God to give the facultie, and power, but yet for publique prayer,
It is true, it is acknowledged, and cannot be denied, that conceived prayer, is an admirable grace, where it Pleases God to give the faculty, and power, but yet for public prayer,
One Poet tels us that they would beg of God that they might have opportunitie to deceive; give me grace that I may be accounted a holie, and righteous man:
One Poet tells us that they would beg of God that they might have opportunity to deceive; give me grace that I may be accounted a holy, and righteous man:
Therfore these formes are put to us, we have mention upon record of the prayers of Abraham, of Jacob, of Moses, of David, of Hezekiah; of the Prophet Jeremiah, Daniel, Habakkuk, Nehemiah, Ezra, all theirs with many others are set downe upon record.
Therefore these forms Are put to us, we have mention upon record of the Prayers of Abraham, of Jacob, of Moses, of David, of Hezekiah; of the Prophet Jeremiah, daniel, Habakkuk, Nehemiah, Ezra, all theirs with many Others Are Set down upon record.
for the blessing of the people th••e is a forme soe that Numb. 6. they were to blesse them thus, saying The Lord blesse you. When the Arke removed there was a forme for that, the forme then was, Arise O Lord in thy resting place, among the many thousands of Israel.
for the blessing of the people th••e is a Form so that Numb. 6. they were to bless them thus, saying The Lord bless you. When the Ark removed there was a Form for that, the Form then was, Arise Oh Lord in thy resting place, among the many thousands of Israel.
In the time of repentance and humiliation; the Prophet then sets a forme for them, Joel 2. Let the Priests, the Lords remembrancers stand betweene the porch,
In the time of Repentance and humiliation; the Prophet then sets a Form for them, Joel 2. Let the Priests, the lords remembrancers stand between the porch,
and that their prayer might be accepted, as one that ministred to their infirmities, and helped their necessities, therefore he gives them this forme: he gave it to them, and the Spirit of God commends it to us, by leaving it in Scripture as an example for us to make our prayers by:
and that their prayer might be accepted, as one that ministered to their infirmities, and helped their necessities, Therefore he gives them this Form: he gave it to them, and the Spirit of God commends it to us, by leaving it in Scripture as an Exampl for us to make our Prayers by:
cc cst po32 n1 vmd vbi vvn, c-acp pi cst vvd p-acp po32 n2, cc vvd po32 n2, av pns31 vvz pno32 d n1: pns31 vvd pn31 p-acp pno32, cc dt n1 pp-f np1 vvz pn31 p-acp pno12, p-acp vvg pn31 p-acp n1 p-acp dt n1 p-acp pno12 pc-acp vvi po12 n2 p-acp:
The Chaldee paraphrase so descants upon it, and some other Rabbies; use either these, or the like words as these, Take away all iniquitie, and receive us graciously.
The Chaldee Paraphrase so descants upon it, and Some other Rabbies; use either these, or the like words as these, Take away all iniquity, and receive us graciously.
dt np1 n1 av vvz p-acp pn31, cc d j-jn n2; vvb d d, cc dt j n2 p-acp d, vvb av d n1, cc vvb pno12 av-j.
it is not called sinn, but iniquitie; it is not this, or that sinne but all: it is not only, lay it aside for a time, but take it away, remove it. So, these three make three parts.
it is not called sin, but iniquity; it is not this, or that sin but all: it is not only, lay it aside for a time, but take it away, remove it. So, these three make three parts.
pn31 vbz xx vvn n1, p-acp n1; pn31 vbz xx d, cc cst n1 p-acp d: pn31 vbz xx av-j, vvb pn31 av p-acp dt n1, p-acp vvi pn31 av, vvb pn31. av, d crd vvb crd n2.
The first is the thing deprecated, sinne. The Prophet labours hereby, by setting this forme, to draw them to the acknowledgement of their sinne; and not only to an acknowledgement, but to an aggravation.
The First is the thing deprecated, sin. The Prophet labours hereby, by setting this Form, to draw them to the acknowledgement of their sin; and not only to an acknowledgement, but to an aggravation.
dt ord vbz dt n1 vvn, n1. dt n1 vvz av, p-acp vvg d n1, pc-acp vvi pno32 p-acp dt n1 pp-f po32 n1; cc xx av-j p-acp dt n1, p-acp p-acp dt n1.
To an acknowledgement, in that he wisheth them to pray thus, Take away iniquitie. Saith Tertullian well, there is in all Petitions of mercie, a secret confession of sin, he that begs pardon, acknowledgeth sinne. He would not only draw them to an acknowledgement, but to an aggravation: Therefore he useth not the common word, take away sinne, but take away iniquitie, iniquitie hath a greater stroake saith Austin, it is plaine that sinne is common, iniquitie is extraordinarie.
To an acknowledgement, in that he wishes them to pray thus, Take away iniquity. Says Tertullian well, there is in all Petitions of mercy, a secret Confessi of since, he that begs pardon, acknowledgeth sin. He would not only draw them to an acknowledgement, but to an aggravation: Therefore he uses not the Common word, take away sin, but take away iniquity, iniquity hath a greater stroke Says Austin, it is plain that sin is Common, iniquity is extraordinary.
p-acp dt n1, p-acp cst pns31 vvz pno32 pc-acp vvi av, vvb av n1. vvz np1 av, pc-acp vbz p-acp d n2 pp-f n1, dt j-jn n1 pp-f n1, pns31 cst vvz vvi, vvz n1. pns31 vmd xx av-j vvi pno32 p-acp dt n1, p-acp p-acp dt n1: av pns31 vvz xx dt j n1, vvb av n1, p-acp vvb av n1, n1 vhz dt jc n1 vvz np1, pn31 vbz j cst n1 vbz j, n1 vbz j.
but men will blush, and be ashamed, and loath to be accounted those that are impious, that have iniquitie. Austin shewes by it, that there is more in iniquitie, then in sin: therefore the Prophet useth that phrase, to teach us what is the greatest ill, against which we are to bend all our prayers, what was the great evill against which they were to millitate with their prayers? sinne and iniquitie. All a Christians labours, all his examinations, all his prayers and devotion are to looke this way, to the taking away of iniquitie. It is the most frequent Prayer that we are to put up;
but men will blush, and be ashamed, and loath to be accounted those that Are impious, that have iniquity. Austin shows by it, that there is more in iniquity, then in since: Therefore the Prophet uses that phrase, to teach us what is the greatest ill, against which we Are to bend all our Prayers, what was the great evil against which they were to millitate with their Prayers? sin and iniquity. All a Christians labours, all his examinations, all his Prayers and devotion Are to look this Way, to the taking away of iniquity. It is the most frequent Prayer that we Are to put up;
cc-acp n2 vmb vvi, cc vbb j, cc j pc-acp vbi vvn d cst vbr j, cst vhb n1. np1 vvz p-acp pn31, cst pc-acp vbz av-dc p-acp n1, av p-acp n1: av dt n1 vvz d n1, pc-acp vvi pno12 r-crq vbz dt js n-jn, p-acp r-crq pns12 vbr pc-acp vvi d po12 n2, r-crq vbds dt j j-jn p-acp r-crq pns32 vbdr pc-acp vvi p-acp po32 n2? n1 cc n1. d dt njpg2 n2, d po31 n2, d po31 n2 cc n1 vbr pc-acp vvi d n1, p-acp dt vvg av pp-f n1. pn31 vbz dt av-ds j n1 cst pns12 vbr pc-acp vvi a-acp;
there is no blessing that we are to beg of God, but this must goe in, aske in the first place pardon of sinne. If a man be to sit downe at his Table to eate meate,
there is no blessing that we Are to beg of God, but this must go in, ask in the First place pardon of sin. If a man be to fit down At his Table to eat meat,
if sinne be not purged out of our hearts, we shall not benefit by the word, and we shal have no benefit by our prayers, If I regard iniquitie in my heart, the Lord will not heare my prayer.
if sin be not purged out of our hearts, we shall not benefit by the word, and we shall have no benefit by our Prayers, If I regard iniquity in my heart, the Lord will not hear my prayer.
cs vvb vbb xx vvn av pp-f po12 n2, pns12 vmb xx vvi p-acp dt n1, cc pns12 vmb vhi dx n1 p-acp po12 n2, cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi po11 n1.
and prayers against sinne. It is not, take away our punishment, or take away thy plague, they were in miserie now, the Prophet teacheth them, not so much to pray for that in generall,
and Prayers against sin. It is not, take away our punishment, or take away thy plague, they were in misery now, the Prophet Teaches them, not so much to pray for that in general,
cc n2 p-acp n1. pn31 vbz xx, vvb av po12 n1, cc vvb av po21 vvi, pns32 vbdr p-acp n1 av, dt n1 vvz pno32, xx av av-d pc-acp vvi p-acp d p-acp n1,
If he prevaile not with that, then he will keep them from the hope of pardon, and make them believe that their sins are unpardonable, what should I beg for pardon of sinnes, my time is past?
If he prevail not with that, then he will keep them from the hope of pardon, and make them believe that their Sins Are unpardonable, what should I beg for pardon of Sins, my time is passed?
If not that, then he labours to keepe them from enjoying the comfort of pardon, he labours to blind their eyes if they have pardon, that they may not see that comfort.
If not that, then he labours to keep them from enjoying the Comfort of pardon, he labours to blind their eyes if they have pardon, that they may not see that Comfort.
If not that, he tempts them to presumption, if he cannot hinder them of the comfort, he labours to draw them to a presumptuous opinion of their righteousnesse, that they have no sinne to beg pardon, you are not such a sinner, &c. It were well,
If not that, he tempts them to presumption, if he cannot hinder them of the Comfort, he labours to draw them to a presumptuous opinion of their righteousness, that they have no sin to beg pardon, you Are not such a sinner, etc. It were well,
there were some that were gotten in unawares, I wonder whence this opinion should grow, that Christians should ever come to this height of impietie, to thinke it unlawfull to beg pardon of sinne:
there were Some that were got in unawares, I wonder whence this opinion should grow, that Christians should ever come to this height of impiety, to think it unlawful to beg pardon of sin:
pc-acp vbdr d cst vbdr vvn p-acp av-j, pns11 vvb c-crq d n1 vmd vvi, cst np1 vmd av vvi p-acp d n1 pp-f n1, pc-acp vvi pn31 j pc-acp vvi vvb pp-f n1:
But whence comes this, here is an ill bird, and an ill egge, yet it hath a dam that is older still, that is as damnable as either, that is, that Christians are not tyed to any obedience of the morall law,
But whence comes this, Here is an ill bird, and an ill egg, yet it hath a dam that is older still, that is as damnable as either, that is, that Christians Are not tied to any Obedience of the moral law,
p-acp q-crq vvz d, av vbz dt j-jn n1, cc dt j-jn n1, av pn31 vhz dt n1 cst vbz jc av, cst vbz p-acp j c-acp d, cst vbz, cst np1 vbr xx vvn p-acp d n1 pp-f dt j n1,
and thereby he stops up the fountain of al pietie. If there be no obedience to the Law, it must needs follow that there can be no sin, for there is no sinne without the transgression of the law, and then there no sinne for God to see,
and thereby he stops up the fountain of all piety. If there be no Obedience to the Law, it must needs follow that there can be no since, for there is no sin without the Transgression of the law, and then there no sin for God to see,
cc av pns31 vvz a-acp dt n1 pp-f d n1. cs pc-acp vbb dx n1 p-acp dt n1, pn31 vmb av vvi cst a-acp vmb vbi dx n1, p-acp pc-acp vbz dx n1 p-acp dt n1 pp-f dt n1, cc av a-acp dx n1 p-acp np1 pc-acp vvi,
and then they need not after they are in the state of justification, beg remission they need not use this prayer, Take away iniquitie, nor that of Christ, forgive us our trespasses.
and then they need not After they Are in the state of justification, beg remission they need not use this prayer, Take away iniquity, nor that of christ, forgive us our Trespasses.
cc av pns32 vvb xx c-acp pns32 vbr p-acp dt n1 pp-f n1, vvb n1 pns32 vvb xx vvi d n1, vvb av n1, ccx d pp-f np1, vvb pno12 po12 n2.
There is not any of all these opinions, but they are as I conceive sprung from the misunderstanding of some orthodox point in divinitie, that people not well understanding themselves, doe wrest.
There is not any of all these opinions, but they Are as I conceive sprung from the misunderstanding of Some orthodox point in divinity, that people not well understanding themselves, do wrest.
pc-acp vbz xx d pp-f d d n2, cc-acp pns32 vbr a-acp pns11 vvb vvn p-acp dt j-vvg pp-f d n1 n1 p-acp n1, cst n1 xx av vvg px32, vdb vvi.
As the poynt of justification only by faith, that point is only for our comfort: we must exclude works in justification, our works have no part in the justification of a sinner; but it doth not follow,
As the point of justification only by faith, that point is only for our Comfort: we must exclude works in justification, our works have no part in the justification of a sinner; but it does not follow,
for God, though he justifie us without works, he requires obedience as a fruit of justification, and as a speciall pledge of that grace that he works in the heart.
for God, though he justify us without works, he requires Obedience as a fruit of justification, and as a special pledge of that grace that he works in the heart.
and hath its foundation in the book of God, that he that is truly in the state of son-ship cannot fall finally; that is a fundamentall point, and of great consequence:
and hath its Foundation in the book of God, that he that is truly in the state of sonship cannot fallen finally; that is a fundamental point, and of great consequence:
This is a point of great prety: But from wresting of this comes the other point, that because they cannot fall totally, that therefore they cannot fall at all;
This is a point of great pretty: But from wresting of this comes the other point, that Because they cannot fallen totally, that Therefore they cannot fallen At all;
d vbz dt n1 pp-f j j: cc-acp p-acp vvg pp-f d vvz dt j-jn n1, cst c-acp pns32 vmbx vvi av-j, cst av pns32 vmbx vvb p-acp d;
that because a man cannot sinne finally, that justification makes him totally gracious that he cannot sinne. For though God keep them from finall sinning, yet the best Saints fall.
that Because a man cannot sin finally, that justification makes him totally gracious that he cannot sin. For though God keep them from final sinning, yet the best Saints fallen.
that certainty may be had, though it be not had by all, every one comes not to the same degree of assurance. From the mistake of this, comes the third;
that certainty may be had, though it be not had by all, every one comes not to the same degree of assurance. From the mistake of this, comes the third;
d n1 vmb vbi vhd, c-acp pn31 vbb xx vhd p-acp d, d pi vvz xx p-acp dt d n1 pp-f n1. p-acp dt n1 pp-f d, vvz dt ord;
because we may be assured that we are in a state of salvation, and grace, and that sinne is pardoned, we need not beg pardon: So, they run to popery another way.
Because we may be assured that we Are in a state of salvation, and grace, and that sin is pardoned, we need not beg pardon: So, they run to popery Another Way.
c-acp pns12 vmb vbi vvn cst pns12 vbr p-acp dt n1 pp-f n1, cc n1, cc d n1 vbz vvn, pns12 vvb xx vvi vvi: av, pns32 vvb p-acp n1 j-jn n1.
Some sins are of so easie a weight, they are not to be accounted, God accounts them no sins, the first motions. God sees not these in his Children as sins say the Papists.
some Sins Are of so easy a weight, they Are not to be accounted, God accounts them no Sins, the First motions. God sees not these in his Children as Sins say the Papists.
d n2 vbr pp-f av j dt n1, pns32 vbr xx pc-acp vbi vvn, np1 vvz pno32 av-dx n2, dt ord n2. np1 vvz xx d p-acp po31 n2 c-acp n2 vvb dt njp2.
because the child of God hath assurance, he needs not beg pardon. Thus they run by eschewing the contrary, into the same errour, in a worse manner then they.
Because the child of God hath assurance, he needs not beg pardon. Thus they run by Eschewing the contrary, into the same error, in a Worse manner then they.
c-acp dt n1 pp-f np1 vhz n1, pns31 vvz xx vvi vvi. av pns32 vvb p-acp vvg dt n-jn, p-acp dt d n1, p-acp dt jc n1 cs pns32.
For of all other, these are most damnable. There is never an opinion that the Devill hath stirred up, that hath a worse savour and intendment in it then these.
For of all other, these Are most damnable. There is never an opinion that the devil hath stirred up, that hath a Worse savour and intendment in it then these.
p-acp pp-f d n-jn, d vbr av-ds j. pc-acp vbz av-x dt n1 cst dt n1 vhz vvn a-acp, cst vhz dt jc vvb cc n1 p-acp pn31 av d.
It overthrows the foundation of the Gospel, and of Christianity, and piety. It takes away Christ, and take him away, take away prayer, and repentance, and all at one blow.
It overthrows the Foundation of the Gospel, and of Christianity, and piety. It Takes away christ, and take him away, take away prayer, and Repentance, and all At one blow.
pn31 vvz dt n1 pp-f dt n1, cc pp-f np1, cc n1. pn31 vvz av np1, cc vvb pno31 av, vvb av n1, cc n1, cc d p-acp crd n1.
God will not have every man preach what he will, and hold, and do what he will. And if humane Lawes be offended, there is severity enough in correcting;
God will not have every man preach what he will, and hold, and do what he will. And if humane Laws be offended, there is severity enough in correcting;
np1 vmb xx vhi d n1 vvi r-crq pns31 n1, cc vvi, cc vdb r-crq pns31 n1. cc cs j n2 vbb vvn, pc-acp vbz n1 av-d p-acp vvg;
They had no sinne. The forme that Christ gave, it agrees to every Christian, it is a forme that all Christians must use to the worlds end; they must still pray, forgive us our trespasses as long as they live, and breath. Not only all other Christians, but the Apostles, the masters of the Flock, those that were the bell-weathers, the greater sort of sheep, that Christ committed the sheep to;
They had no sin. The Form that christ gave, it agrees to every Christian, it is a Form that all Christians must use to the world's end; they must still pray, forgive us our Trespasses as long as they live, and breath. Not only all other Christians, but the Apostles, the Masters of the Flock, those that were the Bell-weathers, the greater sort of sheep, that christ committed the sheep to;
and he is a reprobate that saith it not, that he is in that condition, of all other there is no greater signe then this, it is to be feared he is in a state of reprobation that will not say, Lord forgive us our trespasses, pardon our sins:
and he is a Reprobate that Says it not, that he is in that condition, of all other there is no greater Signen then this, it is to be feared he is in a state of reprobation that will not say, Lord forgive us our Trespasses, pardon our Sins:
cc pns31 vbz dt j-jn cst vvz pn31 xx, cst pns31 vbz p-acp d n1, pp-f d n-jn pc-acp vbz dx jc n1 av d, pn31 vbz pc-acp vbi vvn pns31 vbz p-acp dt n1 pp-f n1 cst vmb xx vvi, n1 vvb pno12 po12 n2, vvb po12 n2:
Therefore there was good reason why the Prophet made them make their prayer against this iniquity, that is the transgression of the law, iniquity that makes shipwrack of conscience, and exposeth to judgment, and deprives of all comfort, and iniquity that condemneth to hell; therefore there they must settle this first petition, Take away iniquity. Secondly, The extent, All iniquity;
Therefore there was good reason why the Prophet made them make their prayer against this iniquity, that is the Transgression of the law, iniquity that makes shipwreck of conscience, and exposeth to judgement, and deprives of all Comfort, and iniquity that Condemneth to hell; Therefore there they must settle this First petition, Take away iniquity. Secondly, The extent, All iniquity;
av a-acp vbds j n1 c-crq dt n1 vvd pno32 vvi po32 n1 p-acp d n1, cst vbz dt n1 pp-f dt n1, n1 cst vvz n1 pp-f n1, cc vvz p-acp n1, cc vvz pp-f d vvi, cc n1 cst vvz p-acp n1; av a-acp pns32 vmb vvi d ord n1, vvb av n1. ord, dt n1, d n1;
It is not take away this, or that; pardon our Idolatry, or our rebellion, pardon our prophanesse, or the adulterers that neigh after their neighbours wives:
It is not take away this, or that; pardon our Idolatry, or our rebellion, pardon our profaneness, or the Adulterers that neigh After their neighbours wives:
pn31 vbz xx vvi av d, cc d; vvb po12 n1, cc po12 n1, vvb po12 n1, cc dt n2 cst vvb p-acp po32 n2 n2:
there be drunkards of Ephraim, pardon these sins; no, pardon all. There is some reason why the Prophet would have it thus; pardon all, take away all: I conceive these three reasons.
there be drunkards of Ephraim, pardon these Sins; no, pardon all. There is Some reason why the Prophet would have it thus; pardon all, take away all: I conceive these three Reasons.
pc-acp vbi n2 pp-f np1, vvb d n2; uh-dx, vvb d. pc-acp vbz d n1 c-crq dt n1 vmd vhi pn31 av; vvb av-d, vvb av av-d: pns11 vvb d crd n2.
for however we are tyed to a particular mention, and confession of those sins that our consciences are privy to, upon due search, and in our acknowledgment and humiliation to name them to God.
for however we Are tied to a particular mention, and Confessi of those Sins that our Consciences Are privy to, upon due search, and in our acknowledgment and humiliation to name them to God.
c-acp c-acp pns12 vbr vvn p-acp dt j vvi, cc n1 pp-f d n2 cst po12 n2 vbr j p-acp, p-acp j-jn vvb, cc p-acp po12 n1 cc n1 pc-acp vvi pno32 p-acp np1.
So, for those sins that are past our memorie; as there are many, those we wind up in a generall, implicite confession; as that Publican, O God be mercifull to me a sinner:
So, for those Sins that Are passed our memory; as there Are many, those we wind up in a general, implicit Confessi; as that Publican, Oh God be merciful to me a sinner:
Lord, our sins are great; as skarlet for die, as sands for number: but one wipe with the spunge of thy mercie wil take away all: they are more then we can expresse,
Lord, our Sins Are great; as scarlet for die, as sands for number: but one wipe with the sponge of thy mercy will take away all: they Are more then we can express,
but those that we cannot reckon, it is an honour to God to reckon them up in generall phrases, that we may give God the glory of aggravation. I confesse against my selfe whatsoever I know I have done,
but those that we cannot reckon, it is an honour to God to reckon them up in general phrases, that we may give God the glory of aggravation. I confess against my self whatsoever I know I have done,
There are sinnes that I took no notice of, before I had knowledge, pardon all my iniquities. The Prophet would draw them to an acknowledgement of all. Every man hath an All.
There Are Sins that I took no notice of, before I had knowledge, pardon all my iniquities. The Prophet would draw them to an acknowledgement of all. Every man hath an All.
pc-acp vbr n2 cst pns11 vvd dx n1 pp-f, c-acp pns11 vhd n1, vvb d po11 n2. dt n1 vmd vvi pno32 p-acp dt n1 pp-f d. d n1 vhz dt d
And if hee knew them to have an all, O what an all is that with which we are oppressed now? He that goes to reckon up the particulars of our general, the many species, & kinds in this age:
And if he knew them to have an all, O what an all is that with which we Are oppressed now? He that Goes to reckon up the particulars of our general, the many species, & Kinds in this age:
cc cs pns31 vvd pno32 pc-acp vhi dt d, sy r-crq dt d vbz d p-acp r-crq pns12 vbr vvn av? pns31 cst vvz pc-acp vvi a-acp dt n2-j pp-f po12 j, dt d n2, cc n2 p-acp d n1:
it is an all that fils the world, that fils heaven, that fils the eares of God: our sins we confesse to thee, of thought, and word, and deed, of ignorance, of knowledge, of presumption, of infirmitie, our secret sins, our open sinnes, against thee, against our neighbours, against our selves. Thus a Christian goes on to aggravate against himselfe all these,
it is an all that fills the world, that fills heaven, that fills the ears of God: our Sins we confess to thee, of Thought, and word, and deed, of ignorance, of knowledge, of presumption, of infirmity, our secret Sins, our open Sins, against thee, against our neighbours, against our selves. Thus a Christian Goes on to aggravate against himself all these,
He that goes about to reckon our drunkennesse, our adulterie, our backeslidings, the severall degrees of our prophanesse; the shedding of innocent blood, how it encreaseth:
He that Goes about to reckon our Drunkenness, our adultery, our backslidings, the several Degrees of our profaneness; the shedding of innocent blood, how it increases:
If a man should reckon the degrees of fraud that is continually practised in shops, and trades; the prophaning of the Sabbath: & sin is come to that, that it is uncontrollable, that all the Magistrates in this Citie are not able to controll a few boyes, and disorderly men, that wrestle in the fields.
If a man should reckon the Degrees of fraud that is continually practised in shops, and trades; the profaning of the Sabbath: & since is come to that, that it is uncontrollable, that all the Magistrates in this city Are not able to control a few boys, and disorderly men, that wrestle in the fields.
cs dt n1 vmd vvi dt n2 pp-f n1 cst vbz av-j vvn p-acp n2, cc n2; dt vvg pp-f dt n1: cc n1 vbz vvn p-acp d, cst pn31 vbz j, cst d dt n2 p-acp d n1 vbr xx j pc-acp vvi dt d n2, cc j n2, d vvb p-acp dt n2.
True repentance knowes no such distinction. Though there be a difference of sins, yet in repentance, repentance makes none; not the distinction so as to exclude any.
True Repentance knows no such distinction. Though there be a difference of Sins, yet in Repentance, Repentance makes none; not the distinction so as to exclude any.
j n1 vvz dx d n1. cs pc-acp vbi dt n1 pp-f n2, av p-acp n1, n1 vvz pix; xx dt n1 av c-acp p-acp vvi d.
It makes distinction to mourn more for shipwracking sinnes that burthen conscience, and force, and streine our teares; it mourns most for them, but it acknowledgeth all. If it be but as a graine of sand, that it acknowledgeth,
It makes distinction to mourn more for shipwrecking Sins that burden conscience, and force, and strain our tears; it mourns most for them, but it acknowledgeth all. If it be but as a grain of sand, that it acknowledgeth,
and these, and every of these are opposite to the law. If it be a transgression of the law, it provokes the Divine Majestie, and is an obliquity from him,
and these, and every of these Are opposite to the law. If it be a Transgression of the law, it provokes the Divine Majesty, and is an obliquity from him,
cc d, cc d pp-f d vbr j-jn p-acp dt n1. cs pn31 vbb dt n1 pp-f dt n1, pn31 vvz dt j-jn n1, cc vbz dt n1 p-acp pno31,
So, when nature is weake in a drunkard, he will then acknowledge, I have offended God, and sinned against the creatures in the intemperate use of them;
So, when nature is weak in a drunkard, he will then acknowledge, I have offended God, and sinned against the creatures in the intemperate use of them;
no, here is my Dalilah, begin with that first, all iniquity is to be relinquished; he that expects pardon of all, must renounce all. Thirdly, there is another reason;
no, Here is my Delilah, begin with that First, all iniquity is to be relinquished; he that expects pardon of all, must renounce all. Thirdly, there is Another reason;
uh-dx, av vbz po11 np1, vvb p-acp d ord, d n1 vbz pc-acp vbi vvn; pns31 cst vvz vvb pp-f d, vmb vvi d. ord, pc-acp vbz j-jn n1;
that thereby hee might draw them to an acknowledgment of the great goodnesse of God, that he was able to pardon all. Take away all iniquity, all summed up together.
that thereby he might draw them to an acknowledgment of the great Goodness of God, that he was able to pardon all. Take away all iniquity, all summed up together.
cst av pns31 vmd vvi pno32 p-acp dt n1 pp-f dt j n1 pp-f np1, cst pns31 vbds j pc-acp vvi d. vvb av d n1, d vvd a-acp av.
By saying all, they acknowledg that God could and would remit all, if they repent of all, and leave all. Note, that there is no burthen of sinne so great, but God can pardon it,
By saying all, they acknowledge that God could and would remit all, if they Repent of all, and leave all. Note, that there is no burden of sin so great, but God can pardon it,
p-acp vvg d, pns32 vvb cst np1 vmd cc vmd vvi av-d, cs pns32 vvb pp-f d, cc n1 d. vvb, cst pc-acp vbz dx n1 pp-f n1 av j, p-acp np1 vmb vvi pn31,
and take it away. There is a greater all of Gods mercie, then of our sinnes; and of Christs merits, then of our sinnes; for all the sins of the world put together, they are finite, he is an infinite Majestie:
and take it away. There is a greater all of God's mercy, then of our Sins; and of Christ merits, then of our Sins; for all the Sins of the world put together, they Are finite, he is an infinite Majesty:
cc vvb pn31 av. pc-acp vbz dt jc d pp-f npg1 n1, av pp-f po12 n2; cc pp-f npg1 n2, av pp-f po12 n2; p-acp d dt n2 pp-f dt n1 vvd av, pns32 vbr j, pns31 vbz dt j n1:
If we can confesse all, God can pardon all. Look as in nature, the Philosopher observed, that infinite is of that extent, that no finite can be proportionable:
If we can confess all, God can pardon all. Look as in nature, the Philosopher observed, that infinite is of that extent, that no finite can be proportionable:
because there is no proportion, because it may be multiplyed, and multiplyed. So, though sins be many, as millions, it hath no proportion to the merits of Christ,
Because there is no proportion, Because it may be multiplied, and multiplied. So, though Sins be many, as millions, it hath no proportion to the merits of christ,
why? because they are infinite: that blood is of excellent vertue, it can wash white; because it is infinite, it hath sufficiency to pardon all sin, and do it easily.
why? Because they Are infinite: that blood is of excellent virtue, it can wash white; Because it is infinite, it hath sufficiency to pardon all since, and do it Easily.
That thereby they might be drawn to acknowledge his gooodnesse and mercie, to exclude their sins; therefore the Prophet expresseth it by this all. Their sins were innumerable, but Gods mercie is more innumerable: their sins were great, but Gods mercie is greater; if they will have God to pardon all, they must confesse all, let this be the form you will use:
That thereby they might be drawn to acknowledge his gooodnesse and mercy, to exclude their Sins; Therefore the Prophet Expresses it by this all. Their Sins were innumerable, but God's mercy is more innumerable: their Sins were great, but God's mercy is greater; if they will have God to pardon all, they must confess all, let this be the from you will use:
that is the second, the extent. Now, the third is the mayn, the manner of the removall they pray for, Take away: But I see the time is past, therefore I will break off.
that is the second, the extent. Now, the third is the main, the manner of the removal they pray for, Take away: But I see the time is past, Therefore I will break off.
SERMON IIII. Hosea. 14.2. Take away all iniquitie, and receive us graciously, &c. AS every Nation in the world hath some peculiar language, whereby they doe converse mutually one with another:
SERMON IIII. Hosea. 14.2. Take away all iniquity, and receive us graciously, etc. AS every nation in the world hath Some peculiar language, whereby they do converse mutually one with Another:
n1 crd. np1. crd. vvb av d n1, cc vvb pno12 av-j, av p-acp d n1 p-acp dt n1 vhz d j n1, c-crq pns32 vdb vvi av-j pi p-acp n-jn:
There is one language of faith, another of repentance, another of prayer, another of zeale, another of thankefulnesse. Each of these, they have severall words, severall kinds of dialects whereby they expresse themselves.
There is one language of faith, Another of Repentance, Another of prayer, Another of zeal, Another of thankfulness. Each of these, they have several words, several Kinds of dialects whereby they express themselves.
Each of these languages, and all sorts of words, they have their particular tones, and acccents, whereby they expresse themselves, whereby pronunciation is made.
Each of these languages, and all sorts of words, they have their particular tones, and acccents, whereby they express themselves, whereby pronunciation is made.
d pp-f d n2, cc d n2 pp-f n2, pns32 vhb po32 j n2, cc n2, c-crq pns32 vvb px32, c-crq n1 vbz vvn.
The language of repentance, that is in those words, Turne to the Lord. The language of prayer in those, Take away all iniquity. The language of faith in those, Receive us graciously. Of thankefulnesse in those, we will give the calves of our lips.
The language of Repentance, that is in those words, Turn to the Lord. The language of prayer in those, Take away all iniquity. The language of faith in those, Receive us graciously. Of thankfulness in those, we will give the calves of our lips.
And lest any of these should be wanting, we may find the fifth too, the language of zeale, that is in the Prophet that excited the people to these duties:
And lest any of these should be wanting, we may find the fifth too, the language of zeal, that is in the Prophet that excited the people to these duties:
cc cs d pp-f d vmd vbi vvg, pns12 vmb vvi dt ord av, dt n1 pp-f n1, cst vbz p-acp dt n1 cst vvd dt n1 p-acp d n2:
Take with you words, and turne to the Lord, or turne to the Lord; and in turning, take words and say, &c. Some of these words I have spoken of already:
Take with you words, and turn to the Lord, or turn to the Lord; and in turning, take words and say, etc. some of these words I have spoken of already:
vvb p-acp pn22 n2, cc vvi p-acp dt n1, cc vvb p-acp dt n1; cc p-acp vvg, vvb n2 cc vvz, av d pp-f d n2 pns11 vhb vvn pp-f av:
the duty of action, Turne to the Lord, and the duty of elocution. In generall, take to you words: and in particular it hath reference to this forme, say thus to him, make your prayers after this; if you cannot doe that, use this prayer, that was the excitement.
the duty of actium, Turn to the Lord, and the duty of elocution. In general, take to you words: and in particular it hath Referente to this Form, say thus to him, make your Prayers After this; if you cannot do that, use this prayer, that was the excitement.
dt n1 pp-f n1, vvb p-acp dt n1, cc dt n1 pp-f n1. p-acp n1, vvb p-acp pn22 n2: cc p-acp j pn31 vhz n1 p-acp d n1, vvb av p-acp pno31, vvb po22 n2 p-acp d; cs pn22 vmbx vdi d, vvb d n1, cst vbds dt n1.
It is not take away our iniquities, or this, or that iniquity, but all, the reason of that I gave also, the extent of it for the removing of all, you heard it.
It is not take away our iniquities, or this, or that iniquity, but all, the reason of that I gave also, the extent of it for the removing of all, you herd it.
pn31 vbz xx vvi av po12 n2, cc d, cc cst n1, cc-acp d, dt n1 pp-f cst pns11 vvd av, dt n1 pp-f pn31 p-acp dt n-vvg pp-f d, pn22 vvd pn31.
Sin may be mortified, though the dregs, and lees, and seeds of it are still behind, it shall never be put out wholly, out of any vessel of election in this life. But this word in the prayer extends to both:
since may be mortified, though the dregs, and lees, and seeds of it Are still behind, it shall never be put out wholly, out of any vessel of election in this life. But this word in the prayer extends to both:
n1 vmb vbi vvn, cs dt n2, cc n2, cc n2 pp-f pn31 vbr j a-acp, pn31 vmb av-x vbi vvn av av-jn, av pp-f d n1 pp-f n1 p-acp d n1. p-acp d n1 p-acp dt n1 vvz p-acp d:
Take away, both the staine, take away the corruption, take away the guilt, take away the defilement: Take it out of thy sight, that it accuse us not, that it condemne us not, that it destroy us not,
Take away, both the stain, take away the corruption, take away the guilt, take away the defilement: Take it out of thy sighed, that it accuse us not, that it condemn us not, that it destroy us not,
vvb av, d dt vvb, vvb av dt n1, vvb av dt n1, vvb av dt n1: vvb pn31 av pp-f po21 n1, cst pn31 vvb pno12 xx, cst pn31 vvb pno12 xx, cst pn31 vvi pno12 xx,
It is as much as those two words in Psal. 103. that forgives, and heales, and those two in two, pardon; and cleanse, it includes both, this taking away. Take it away from us, and take it away from thee; let it have no more residence in our hearts, no more appearance in thine eyes, from below, from above, both take it away.
It is as much as those two words in Psalm 103. that forgives, and heals, and those two in two, pardon; and cleanse, it includes both, this taking away. Take it away from us, and take it away from thee; let it have no more residence in our hearts, no more appearance in thine eyes, from below, from above, both take it away.
pn31 vbz p-acp d c-acp d crd n2 p-acp np1 crd cst vvz, cc vvz, cc d crd p-acp crd, vvb; cc vvb, pn31 vvz d, d vvg av. vvb pn31 av p-acp pno12, cc vvb pn31 av p-acp pno21; vvb pn31 vhb dx dc n1 p-acp po12 n2, av-dx dc n1 p-acp po21 n2, p-acp a-acp, p-acp a-acp, d vvb pn31 av.
Nay yet further, if we shall gather together all those phrases, and forms of speech in Scripture, to expresse the pardon, and forgivenesse, and removing of sinne, all comes within the compasse of this one phrase.
Nay yet further, if we shall gather together all those phrases, and forms of speech in Scripture, to express the pardon, and forgiveness, and removing of sin, all comes within the compass of this one phrase.
uh-x av av-jc, cs pns12 vmb vvi av d d n2, cc n2 pp-f n1 p-acp n1, pc-acp vvi dt vvb, cc n1, cc vvg pp-f n1, d vvz p-acp dt n1 pp-f d crd n1.
to remove it, to cover it, to pardon it, to cast it behind his back, to shut his eyes upon it, to cast it into the bottome of the sea; in a word, to purifie, to purge, to cleanse us from it;
to remove it, to cover it, to pardon it, to cast it behind his back, to shut his eyes upon it, to cast it into the bottom of the sea; in a word, to purify, to purge, to cleanse us from it;
It is a word so weighty, that that frivolous distinction that is used by the Church of Rome for the defence of their doctrine of satisfaction. I wil not stand upon it, the distinction is this;
It is a word so weighty, that that frivolous distinction that is used by the Church of Room for the defence of their Doctrine of satisfaction. I will not stand upon it, the distinction is this;
that when sin is pardoned, the pardon of sin it extends in part to the guilt; but it doth not extend for the removall of all punishment, because there is the penal part of satisfaction after to be performed in purgatorie. A distinction that will not stand before this word;
that when since is pardoned, the pardon of since it extends in part to the guilt; but it does not extend for the removal of all punishment, Because there is the penal part of satisfaction After to be performed in purgatory. A distinction that will not stand before this word;
to Take away: for if there be some punishment that God exacts still, sin is not taken away. It is a frivolous distinction that stands not with sence; for that that is taken away is not; that that hath no entity hath no guilt, that that hath no being, obligeth not to punishment.
to Take away: for if there be Some punishment that God exacts still, since is not taken away. It is a frivolous distinction that Stands not with sense; for that that is taken away is not; that that hath no entity hath no guilt, that that hath no being, obliges not to punishment.
p-acp vvb av: c-acp cs pc-acp vbb d n1 cst np1 vvz av, n1 vbz xx vvn av. pn31 vbz dt j n1 cst vvz xx p-acp n1; p-acp d cst vbz vvn av vbz xx; d cst vhz dx n1 vhz dx n1, d cst vhz dx vbg, vvz xx p-acp n1.
Besides, it is not only in it selfe frivolous, but injurious to the satisfaction of Christ, as if his blessed merits, and intercession were able to quench the greater fire,
Beside, it is not only in it self frivolous, but injurious to the satisfaction of christ, as if his blessed merits, and Intercession were able to quench the greater fire,
if he have pardoned it,) how shall he be satisfied in punishing againe? He that is gracious in pardoning, will hee not be true in keeping his promise? Nay, he that is just in pardoning,
if he have pardoned it,) how shall he be satisfied in punishing again? He that is gracious in pardoning, will he not be true in keeping his promise? Nay, he that is just in pardoning,
but those are not punishments, but chastisements, and instructions. So Davids, it was not saith Saint Austin a punishment, but a plaister that God laid to David to cure his sinne, it was not a punishment inflicted for sinne.
but those Are not punishments, but chastisements, and instructions. So Davids, it was not Says Saint Austin a punishment, but a plaster that God laid to David to cure his sin, it was not a punishment inflicted for sin.
cc-acp d vbr xx n2, p-acp n2, cc n2. av np1, pn31 vbds xx vvz n1 np1 dt n1, p-acp dt vvb cst np1 vvd p-acp np1 p-acp vvb po31 n1, pn31 vbds xx dt n1 vvn p-acp n1.
That is not the question about punishment continuing in this life, because they have not the nature of punishments. But the question is about punishment properly so called after this life, whether it stand with Gods justice and truth, or Christs merit, that there should be any part of satisfaction, after God hath pardoned, and taken away sin.
That is not the question about punishment Continuing in this life, Because they have not the nature of punishments. But the question is about punishment properly so called After this life, whither it stand with God's Justice and truth, or Christ merit, that there should be any part of satisfaction, After God hath pardoned, and taken away sin.
cst vbz xx dt n1 p-acp n1 vvg p-acp d n1, c-acp pns32 vhb xx dt n1 pp-f n2. p-acp dt n1 vbz p-acp n1 av-j av vvd p-acp d n1, cs pn31 vvb p-acp npg1 n1 cc n1, cc npg1 vvi, cst a-acp vmd vbi d n1 pp-f n1, p-acp np1 vhz vvn, cc vvn av vvb.
so God promised to make their sins, they shall be so far from sending out vapours of provocation, that they shall be as a cloud, they shall vanish. Again saith he, I will drowne them in the bottome of the Sea. It is true, Gods eye pierceth to the bottome of the Sea, and further;
so God promised to make their Sins, they shall be so Far from sending out vapours of provocation, that they shall be as a cloud, they shall vanish. Again Says he, I will drown them in the bottom of the Sea. It is true, God's eye pierces to the bottom of the Sea, and further;
but he speaks after the manner of men, that that is at the bottome of the deep, is not able to be fetched backe by any creature, or by man; no man can goe to the bottome of the Sea to search for any thing that is there, that is laid up sure, that man cannot come neare it: so God will hide sin.
but he speaks After the manner of men, that that is At the bottom of the deep, is not able to be fetched back by any creature, or by man; no man can go to the bottom of the Sea to search for any thing that is there, that is laid up sure, that man cannot come near it: so God will hide since.
cc-acp pns31 vvz p-acp dt n1 pp-f n2, cst d vbz p-acp dt n1 pp-f dt j-jn, vbz xx j pc-acp vbi vvn av p-acp d n1, cc p-acp n1; dx n1 vmb vvi p-acp dt n1 pp-f dt n1 pc-acp vvi p-acp d n1 cst vbz a-acp, cst vbz vvn a-acp av-j, cst n1 vmbx vvi av-j pn31: av np1 vmb vvi n1.
but Art cannot come at the bottome of the Sea: even as that that is at the bottome of the Sea is taken out of mans sight, so will I wipe your sinnes out of my sight. Farther, I will not remember them;
but Art cannot come At the bottom of the Sea: even as that that is At the bottom of the Sea is taken out of men sighed, so will I wipe your Sins out of my sighed. Farther, I will not Remember them;
cc-acp n1 vmbx vvi p-acp dt n1 pp-f dt n1: av p-acp d cst vbz p-acp dt n1 pp-f dt n1 vbz vvn av pp-f vvz n1, av vmb pns11 vvi po22 n2 av pp-f po11 n1. np1, pns11 vmb xx vvi pno32;
hee will not censure; if he wil not censure, he wil not punish; if he will not punish, he will pardon. Nay, he hath pardoned; that that he saith to take away, is to pardon; to pardon, is to blot out of the book of his remembrance, that it never rise for accusing, or condemning. We see that distinction of theirs will not stand before this word, Take away our iniquities. So,
he will not censure; if he will not censure, he will not Punish; if he will not Punish, he will pardon. Nay, he hath pardoned; that that he Says to take away, is to pardon; to pardon, is to blot out of the book of his remembrance, that it never rise for accusing, or condemning. We see that distinction of theirs will not stand before this word, Take away our iniquities. So,
pns31 vmb xx vvi; cs pns31 vmb xx vvi, pns31 vmb xx vvi; cs pns31 vmb xx vvi, pns31 vmb vvi. uh, pns31 vhz vvn; cst d pns31 vvz p-acp vvb av, vbz p-acp vvb; p-acp vvb, vbz p-acp vvb av pp-f dt n1 pp-f po31 n1, cst pn31 av-x vvi p-acp vvg, cc vvg. pns12 vvb d n1 pp-f png32 vmb xx vvi p-acp d n1, vvb av po12 n2. av,
It is plain, the Prophet would have them expresse such affections, that it might appeare that their sins were odious and abhominable, and they delighted not in them:
It is plain, the Prophet would have them express such affections, that it might appear that their Sins were odious and abominable, and they delighted not in them:
pn31 vbz j, dt n1 vmd vhi pno32 vvi d n2, cst pn31 vmd vvi d po32 n2 vbdr j cc j, cc pns32 vvd xx p-acp pno32:
While sin is but the pastime of the impenitent heart, no man desires it should be taken away: but the prayer of a wicked mans heart is contrary, Lord, that I may fulfill my lusts, that my sinnes may thrive, and goe on.
While since is but the pastime of the impenitent heart, no man Desires it should be taken away: but the prayer of a wicked men heart is contrary, Lord, that I may fulfil my Lustiest, that my Sins may thrive, and go on.
Where sin is sweet, and delightfull, that man cannot wish that it should be taken away, these are repugnant. But where a man wisheth it to be taken away, and pardoned, it is plain there it appeares a burthen, and heavie. Looke, in any thing naturall, and civill: A servant, a man desires not to put him away,
Where since is sweet, and delightful, that man cannot wish that it should be taken away, these Are repugnant. But where a man wishes it to be taken away, and pardoned, it is plain there it appears a burden, and heavy. Look, in any thing natural, and civil: A servant, a man Desires not to put him away,
q-crq n1 vbz j, cc j, cst n1 vmbx vvb cst pn31 vmd vbi vvn av, d vbr j. cc-acp c-crq dt n1 vvz pn31 pc-acp vbi vvn av, cc vvn, pn31 vbz j a-acp pn31 vvz dt n1, cc j. vvb, p-acp d n1 j, cc j: dt n1, dt n1 vvz xx pc-acp vvi pno31 av,
It is either somewhat that is hurtfull, or unusefull that men cast away. So is the nature of sinne; sinne only is unprofitable: what fruit have you in those things, saith the Apostle.
It is either somewhat that is hurtful, or unuseful that men cast away. So is the nature of sin; sin only is unprofitable: what fruit have you in those things, Says the Apostle.
pn31 vbz av-d av d vbz j, cc j cst n2 vvd av. av vbz dt n1 pp-f n1; vvb av-j vbz j: r-crq n1 vhb pn22 p-acp d n2, vvz dt n1.
Sinne is that which is only hurtfull, it exposeth men to great danger: therefore if a man would truly prepare, and fit his heart, that he may speak with enlarged affections for the pardon of sinne, let him learn first to come to the sense of it, to know that sinne in its nature is a burthen. David calls it so;
Sin is that which is only hurtful, it exposeth men to great danger: Therefore if a man would truly prepare, and fit his heart, that he may speak with enlarged affections for the pardon of sin, let him Learn First to come to the sense of it, to know that sin in its nature is a burden. David calls it so;
but while sin is pleasing to the soule, so long it is not a burthen. Water, in its place doth not gravitare. If a man be at the bottom of the Sea, and all the waves be on him, hee feels no weight; If he be out of the sea, a paile of water is heavie. Why? in the Sea it is in its place. Sinne,
but while since is pleasing to the soul, so long it is not a burden. Water, in its place does not gravitare. If a man be At the bottom of the Sea, and all the waves be on him, he feels no weight; If he be out of the sea, a pail of water is heavy. Why? in the Sea it is in its place. Sin,
cc-acp cs n1 vbz vvg p-acp dt n1, av av-j pn31 vbz xx dt n1. n1, p-acp po31 n1 vdz xx fw-la. cs dt n1 vbb p-acp dt n1 pp-f dt n1, cc d dt n2 vbb p-acp pno31, pns31 vvz dx n1; cs pns31 vbb av pp-f dt n1, dt n1 pp-f n1 vbz j. q-crq? p-acp dt n1 pn31 vbz p-acp po31 n1. n1,
when men delight in it, is in its place, it hath no weight: he that truly desires to have it taken away, he must find it burthensom. A man that is in danger of drowning, hee will cry with fervency for help:
when men delight in it, is in its place, it hath no weight: he that truly Desires to have it taken away, he must find it burdensome. A man that is in danger of drowning, he will cry with fervency for help:
Therefore a good Christian makes this a part of his study, that hee may bring himselfe to find sinne burthensome: And that may be done by these meanes.
Therefore a good Christian makes this a part of his study, that he may bring himself to find sin burdensome: And that may be done by these means.
av dt j njp vvz d dt n1 pp-f po31 n1, cst pns31 vmb vvi px31 pc-acp vvi n1 j: cc cst vmb vbi vdn p-acp d n2.
The honour of that profession that sinne disgraceth, the profession of Christianity. The losse of that happinesse that sinne endamageth, the losse of heaven.
The honour of that profession that sin disgraceth, the profession of Christianity. The loss of that happiness that sin endamageth, the loss of heaven.
that is, the conscience that is within a man, that shall either be a vessel of comfort, or woe. He that layes all these together, will begin to apprehend that sin is burthensome, that sinne hath weight on it:
that is, the conscience that is within a man, that shall either be a vessel of Comfort, or woe. He that lays all these together, will begin to apprehend that sin is burdensome, that sin hath weight on it:
d vbz, dt n1 cst vbz p-acp dt n1, cst vmb d vbi dt n1 pp-f n1, cc n1. pns31 cst vvz d d av, vmb vvi pc-acp vvi d vvb vbz j, cst n1 vhz n1 p-acp pn31:
The word signifies to take a burthen from a man that is over - weary: So the same word is that that John useth concerning Christ, The Lamb of God that taketh away the sins of the world.
The word signifies to take a burden from a man that is over - weary: So the same word is that that John uses Concerning christ, The Lamb of God that Takes away the Sins of the world.
dt n1 vvz pc-acp vvi dt n1 p-acp dt n1 cst vbz a-acp - vvi: av dt d n1 vbz d d np1 vvz vvg np1, dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1.
That they might understand thus much, therfore he chooseth this word of weight. That is the first reason to bring them to this acknowledgment that their sin was distastfull, and burthensome, because they could desire God to take them away.
That they might understand thus much, Therefore he chooses this word of weight. That is the First reason to bring them to this acknowledgment that their since was distasteful, and burdensome, Because they could desire God to take them away.
cst pns32 vmd vvi av av-d, av pns31 vvz d n1 pp-f n1. cst vbz dt ord n1 pc-acp vvi pno32 p-acp d n1 cst po32 n1 vbds j, cc j, c-acp pns32 vmd vvi np1 p-acp vvb pno32 av.
though they pretend God to be the author of pardon, yet let them see how it will stand with those poynts. One concerning the doctrine of merit: and the other concerning free-will. For if the Saints by the merit of their intercession, can procure pardon; or if those, to whom the power of the keyes is committed, can properly, virtually, efficaciously, and directly remove, and take away sinne:
though they pretend God to be the author of pardon, yet let them see how it will stand with those points. One Concerning the Doctrine of merit: and the other Concerning freewill. For if the Saints by the merit of their Intercession, can procure pardon; or if those, to whom the power of the keys is committed, can properly, virtually, efficaciously, and directly remove, and take away sin:
cs pns32 vvb np1 pc-acp vbi dt n1 pp-f vvb, av vvb pno32 vvi c-crq pn31 vmb vvi p-acp d n2. crd vvg dt n1 pp-f n1: cc dt n-jn vvg n1. c-acp cs dt n2 p-acp dt vvb pp-f po32 n1, vmb vvi vvi; cc cs d, p-acp ro-crq dt n1 pp-f dt n2 vbz vvn, vmb av-j, av-j, av-j, cc av-j vvi, cc vvb av n1:
so the taking away of sinne, that is to thee alone, It hath the force of an exclusive, because the depth of mercie belongs to him: therefore forgivenesse.
so the taking away of sin, that is to thee alone, It hath the force of an exclusive, Because the depth of mercy belongs to him: Therefore forgiveness.
av dt vvg av pp-f n1, cst vbz p-acp pno21 av-j, pn31 vhz dt n1 pp-f dt j, p-acp dt n1 pp-f n1 vvz p-acp pno31: av n1.
if it were trusted to men that are so unmercifull. Nay, if it were in the hands of Angels, though they be charitably, and well - affected to us, that are their fellow-members; yet there is a great deal of difference; the bowels of Angels would be strait if they were the dispensers of it.
if it were trusted to men that Are so unmerciful. Nay, if it were in the hands of Angels, though they be charitably, and well - affected to us, that Are their Fellow members; yet there is a great deal of difference; the bowels of Angels would be strait if they were the dispensers of it.
No, it must be a fountaine that cannot be drawn dry; it must b• an infinite hath that must wash the sou•e, and that cannot be done but by the bath that is taken from Christ, and the mercie of God.
No, it must be a fountain that cannot be drawn dry; it must b• an infinite hath that must wash the sou•e, and that cannot be done but by the bath that is taken from christ, and the mercy of God.
they knew that, who can forgive sinnes but God? Though they misapplyed it, yet it is was true in the thesis, and in the generall, who can forgine sinnes out God? And Christ,
they knew that, who can forgive Sins but God? Though they misapplied it, yet it is was true in the thesis, and in the general, who can forgine Sins out God? And christ,
pns32 vvd cst, r-crq vmb vvi n2 p-acp np1? cs pns32 vvn pn31, av pn31 vbz vbds j p-acp dt n1, cc p-acp dt n1, r-crq vmb vvi n2 av np1? cc np1,
and wipe away the transgressions of the law, but to him that is the giver of the law? Therefore none of the Prophets or Apostles durst ever arrogate this priviledge.
and wipe away the transgressions of the law, but to him that is the giver of the law? Therefore none of the prophets or Apostles durst ever arrogate this privilege.
cc vvb av dt n2 pp-f dt n1, p-acp p-acp pno31 cst vbz dt n1 pp-f dt n1? av pi pp-f dt n2 cc n2 vvd av vvi d n1.
but the Lord hath pardoned. And if there were no Prophet or Apostle durst assume so much, shall we that are men, far inferiour in place, and piety, and those speciall intercourses of the love, and knowledge of God?
but the Lord hath pardoned. And if there were no Prophet or Apostle durst assume so much, shall we that Are men, Far inferior in place, and piety, and those special intercourses of the love, and knowledge of God?
cc-acp dt n1 vhz vvn. cc cs pc-acp vbdr dx n1 cc n1 vvd vvi av av-d, vmb pns12 d vbr n2, av-j j-jn p-acp n1, cc n1, cc d j n2 pp-f dt n1, cc n1 pp-f np1?
It is true, there is a power given to Ministers declaratorie, to publish, and pronounce pardon to the truly repentant: but the power of absolution properly so called,
It is true, there is a power given to Ministers declaratory, to publish, and pronounce pardon to the truly repentant: but the power of absolution properly so called,
Saith Ambrose well, the Minister of God doth that that belongs to his duty, when he declares, and publisheth pardon to the repentant; but he exerciseth not any power and authority, it is but Ministeriall. Therefore Saint Austin observes well, that when Christ gave this power to his Apostles,
Says Ambrose well, the Minister of God does that that belongs to his duty, when he declares, and Publisheth pardon to the repentant; but he Exerciseth not any power and Authority, it is but Ministerial. Therefore Saint Austin observes well, that when christ gave this power to his Apostles,
vvz np1 av, dt vvb pp-f np1 vdz d d vvz p-acp po31 n1, c-crq pns31 vvz, cc vvz vvb p-acp dt j; p-acp pns31 vvz xx d n1 cc n1, pn31 vbz p-acp j-jn. av n1 np1 vvz av, cst c-crq np1 vvd d n1 p-acp po31 n2,
To note, that Christ gave the power of healing to them, but he kept the power of pardoning to himselfe: Further then it is ministeriall, hee kept the power of putting away of sinne to himselfe; for it is an act of Majestie, it cannot be so to others. God may make Angels to declare it,
To note, that christ gave the power of healing to them, but he kept the power of pardoning to himself: Further then it is ministerial, he kept the power of putting away of sin to himself; for it is an act of Majesty, it cannot be so to Others. God may make Angels to declare it,
or men, but the power is proper to him. Christ gave the power of healing to the Apostles, but hee kept the power of pardoning to himselfe. Saint Austin presseth it against the Donatists sweetly, who would faine have got the power to themselves. Austin askes the question, tell me the vertue of whose name takes away sinne? He speaks of himselfe;
or men, but the power is proper to him. christ gave the power of healing to the Apostles, but he kept the power of pardoning to himself. Saint Austin Presseth it against the Donatists sweetly, who would feign have god the power to themselves. Austin asks the question, tell me the virtue of whose name Takes away sin? He speaks of himself;
is it the name of Austin? is it the name of Donatus? it is neither the name of Paul nor Peter: who is Austin? who is Donatus? And the Apostle presseth it, who is Paul? and who is Apollo? but the Ministers of CHRIST? But who is it that takes away sinnes? GOD Himselfe.
is it the name of Austin? is it the name of Donatus? it is neither the name of Paul nor Peter: who is Austin? who is Donatus? And the Apostle Presseth it, who is Paul? and who is Apollo? but the Ministers of CHRIST? But who is it that Takes away Sins? GOD Himself.
take away all iniquitie? It seemes this is superfluous: for whereever sinne is pardoned, grace is conveyed: where GOD takes away sinne, he discovers grace: and where hee crucifies the old man, he stamps the image of the new: where hee frees from death, he gives interest to life; where sinne is pardoned, salvation is stated upon the soule;
take away all iniquity? It seems this is superfluous: for wherever sin is pardoned, grace is conveyed: where GOD Takes away sin, he discovers grace: and where he Crucifies the old man, he stamps the image of the new: where he frees from death, he gives Interest to life; where sin is pardoned, salvation is stated upon the soul;
First, it is added as a clause of illustration, Take away all iniquitie, so shew thy self gracious & favourable. Noting this, that there is nothing doth more magnifie the goodness & glory of God, then the pardon of sin;
First, it is added as a clause of illustration, Take away all iniquity, so show thy self gracious & favourable. Noting this, that there is nothing does more magnify the Goodness & glory of God, then the pardon of since;
ord, pn31 vbz vvn p-acp dt n1 pp-f n1, vvb av d n1, av vvi po21 n1 j cc j. vvg d, cst pc-acp vbz pix vdz av-dc vvb dt n1 cc n1 pp-f np1, cs dt vvb pp-f n1;
As if he had said, thou art the Father of mercie, & we have need of mercy, thou hast mercy for thousands; and we are thousands that beg it, we pray thee to pardon our sins,
As if he had said, thou art the Father of mercy, & we have need of mercy, thou hast mercy for thousands; and we Are thousands that beg it, we pray thee to pardon our Sins,
and we may say of the grace of pardoning, that it is over all his other mercies. There are other mercies that God shewes us, that concerne our temporall estate;
and we may say of the grace of pardoning, that it is over all his other Mercies. There Are other Mercies that God shows us, that concern our temporal estate;
O, these come not within compare. Nay, spirituall mercies, if he preserve any, it is the grace of custodie. If he deliver any from danger, it is the grace of liberty: If he accept our prayers, and receive them at our hands, that is a testimonie of mercie, the grace of acceptation: but if he pardon sinne, that hath all in it;
Oh, these come not within compare. Nay, spiritual Mercies, if he preserve any, it is the grace of custody. If he deliver any from danger, it is the grace of liberty: If he accept our Prayers, and receive them At our hands, that is a testimony of mercy, the grace of acceptation: but if he pardon sin, that hath all in it;
yet in manifestation it prevailes, and exalts it selfe against justice. If Gods power be seen in punishing, much more in pardoning, because mercie conquers justice.
yet in manifestation it prevails, and exalts it self against Justice. If God's power be seen in punishing, much more in pardoning, Because mercy conquers Justice.
av p-acp n1 pn31 vvz, cc vvz pn31 n1 p-acp n1. cs n2 n1 vbb vvn p-acp vvg, d dc p-acp vvg, p-acp n1 vvz n1.
Besides, see it in our selves; for a man that punisheth another, it argues he hath power over another: but he that pardons him that deserves to be punished, shews 〈 ◊ 〉 •ee not only hath power over another, but over himselfe, because pardon is both an evidence of that power that should have been in punishing, and of a further power in sparing. So the force of mercy is double to that of justice, it magnifies Gods power more, it is the last act of divine justice, the pardon of sinne.
Beside, see it in our selves; for a man that Punisheth Another, it argues he hath power over Another: but he that Pardons him that deserves to be punished, shows 〈 ◊ 〉 •ee not only hath power over Another, but over himself, Because pardon is both an evidence of that power that should have been in punishing, and of a further power in sparing. So the force of mercy is double to that of Justice, it Magnifies God's power more, it is the last act of divine Justice, the pardon of sin.
Of antiquity, it is older, (in regard of manifestation, we speake still) for mercie and love budded out in the creation of the world (we speak of the effects of it) but justice was not manifested till man had transgressed. It was one day older in the manifestation then judgement was;
Of antiquity, it is older, (in regard of manifestation, we speak still) for mercy and love budded out in the creation of the world (we speak of the effects of it) but Justice was not manifested till man had transgressed. It was one day older in the manifestation then judgement was;
It hath the prerogative of alliance; for though the justice of God be himselfe, as well as his mercie: as all is but one act in God, his justice, and wisdome, and power, and merci•, all are himselfe; yet mercy is his more proper work:
It hath the prerogative of alliance; for though the Justice of God be himself, as well as his mercy: as all is but one act in God, his Justice, and Wisdom, and power, and merci•, all Are himself; yet mercy is his more proper work:
pn31 vhz dt n1 pp-f n1; c-acp cs dt n1 pp-f np1 vbb px31, a-acp av c-acp po31 n1: c-acp d vbz p-acp crd n1 p-acp np1, po31 n1, cc n1, cc n1, cc n1, d vbr px31; av n1 vbz po31 n1 j vvi:
that is, I will execute justice. He calls it a strange worke, as hetrogenicall, and contrary to his nature; he is forced to execute judgement, our sinnes compell him:
that is, I will execute Justice. He calls it a strange work, as hetrogenicall, and contrary to his nature; he is forced to execute judgement, our Sins compel him:
If it were not for sinne, he would not manifest judgements. Though both be naturall, yet mercy is more naturall in regard of the effect of it: It is nearer.
If it were not for sin, he would not manifest Judgments. Though both be natural, yet mercy is more natural in regard of the Effect of it: It is nearer.
cs pn31 vbdr xx p-acp n1, pns31 vmd xx vvi n2. cs d vbb j, av n1 vbz av-dc j p-acp n1 pp-f dt n1 pp-f pn31: pn31 vbz jc.
Thirdly, It hath the prerogative of latitude, it hath a greater extent: he executes justice seldome, and upon some few; all men tast of his mercie. There is no judgement that God executes,
Thirdly, It hath the prerogative of latitude, it hath a greater extent: he executes Justice seldom, and upon Some few; all men taste of his mercy. There is no judgement that God executes,
but there is mercie often manifested, when there is no judgement in it. Here is the difference, judgement is never entire, but there is some mercie in it;
but there is mercy often manifested, when there is no judgement in it. Here is the difference, judgement is never entire, but there is Some mercy in it;
cc-acp pc-acp vbz n1 av vvn, c-crq pc-acp vbz dx n1 p-acp pn31. av vbz dt n1, n1 vbz av j, p-acp pc-acp vbz d n1 p-acp pn31;
Mercie and truth are met together, still mercie is first, God gives it the prerogative. Nay usually he mentions mer••twice, for once righteous: Gracious and mercifull is God, and righteous.
Mercy and truth Are met together, still mercy is First, God gives it the prerogative. Nay usually he mentions mer••twice, for once righteous: Gracious and merciful is God, and righteous.
n1 cc n1 vbr vvn av, av n1 vbz ord, np1 vvz pn31 dt n1. uh-x av-j pns31 n2 av, p-acp a-acp j: j cc j vbz np1, cc j.
And at the last day, when these two attributes shall be placed at the two hands of God, wee shall see which attribute hath preheminence, that hath the highest honour to stand at Gods right hand:
And At the last day, when these two attributes shall be placed At the two hands of God, we shall see which attribute hath pre-eminence, that hath the highest honour to stand At God's right hand:
and eternall life,) though condemnation be a line of as great length as eternall life that lasts for ever: yet speaking of temporall punishment, compared with the mercie of God;
and Eternal life,) though condemnation be a line of as great length as Eternal life that lasts for ever: yet speaking of temporal punishment, compared with the mercy of God;
It is a great disproportion between yeares and months. In Rev. 11. The holy Citie shall be trodden down 42. months, but they shall reigne with me for a thousand yeares.
It is a great disproportion between Years and months. In Rev. 11. The holy city shall be trodden down 42. months, but they shall Reign with me for a thousand Years.
It is a greater disproportion that is betwixt weeks and yeares: see that in Dan. 9. Seventy weekes are determined for the transgression of my people, that I may compasse them with everlasting kindnesse. Seventy weeks are determined for transgression:
It is a greater disproportion that is betwixt weeks and Years: see that in Dan. 9. Seventy weeks Are determined for the Transgression of my people, that I may compass them with everlasting kindness. Seventy weeks Are determined for Transgression:
God measures judgements by weekes, but hee reckons the continuance of his mercy by many yeares, by ages, by everlasting duration, there shall be everlasting righteousnesse.
God measures Judgments by weeks, but he reckons the Continuance of his mercy by many Years, by ages, by everlasting duration, there shall be everlasting righteousness.
So, it stands thus, Take away iniquity, because thou art gracious, because thou usest to receive favourably, therefore take away iniquity. They begge for grace in the name of grace, and mercy in the name of mercy; shew mercy, because thou art mercifull, take away iniquity, because thou art gracious and favourable, therefore take away iniquity. It is the strongest motive of all others, to presse God from himselfe to pardon sin.
So, it Stands thus, Take away iniquity, Because thou art gracious, Because thou usest to receive favourably, Therefore take away iniquity. They beg for grace in the name of grace, and mercy in the name of mercy; show mercy, Because thou art merciful, take away iniquity, Because thou art gracious and favourable, Therefore take away iniquity. It is the Strongest motive of all Others, to press God from himself to pardon since.
np1, pn31 vvz av, vvb av n1, c-acp pns21 vb2r j, c-acp pns21 vv2 p-acp vvb av-j, av vvb av n1. pns32 vvb p-acp vvb p-acp dt vvb pp-f n1, cc n1 p-acp dt vvb pp-f n1; vvb n1, c-acp pns21 vb2r j, vvb av n1, c-acp pns21 vb2r j cc j, av vvb av n1. pn31 vbz dt js n1 pp-f d n2-jn, pc-acp vvi np1 p-acp px31 p-acp vvb n1.
Here are four, and they are all alike, to shew that mercy comes from it selfe, it hath a reciprocation, it moves circularly, it begins in mercy and it ends there.
Here Are four, and they Are all alike, to show that mercy comes from it self, it hath a reciprocation, it moves circularly, it begins in mercy and it ends there.
av vbr crd, cc pns32 vbr d av, pc-acp vvi cst n1 vvz p-acp pn31 n1, pn31 vhz dt n1, pn31 vvz av-jn, pn31 vvz p-acp n1 cc pn31 n2 a-acp.
as much as for my mercy: Thy name is as Oyle powred out, and it appeares that his name is as Oyle, by his mercy, for mercy is that Oyle that Swims over all liquors, it appeares over all other works it is manifest to all:
as much as for my mercy: Thy name is as Oil poured out, and it appears that his name is as Oil, by his mercy, for mercy is that Oil that Swims over all Liquors, it appears over all other works it is manifest to all:
But yet more plaine, when God speakes of shewing mercy, he makes it come round, to shew that mercy is the thing that he will give, and the ground why he gives it, In Exod. 33. I will have mercy on whom I will have mercy.
But yet more plain, when God speaks of showing mercy, he makes it come round, to show that mercy is the thing that he will give, and the ground why he gives it, In Exod 33. I will have mercy on whom I will have mercy.
Lord be gracious, that thou mayest be gracious, and be mercyfull, because thou art mercyfull: Pardon because thou art gracious, thy mercy hath an everlasting Duration. The Psalmist presseth it so, Have mercy on me according to thy great goodnesse,
Lord be gracious, that thou Mayest be gracious, and be merciful, Because thou art merciful: Pardon Because thou art gracious, thy mercy hath an everlasting Duration. The Psalmist Presseth it so, Have mercy on me according to thy great Goodness,
See how sweetly he presseth it, Have mercy according to thy goodnesse, he makes it come to it selfe; Pardon me according to thy goodnesse, be mercifull because thou art mercifull: he had no other motive. In another place he hath the same Reciprocation, Doe good for thy name sake,
See how sweetly he Presseth it, Have mercy according to thy Goodness, he makes it come to it self; Pardon me according to thy Goodness, be merciful Because thou art merciful: he had no other motive. In Another place he hath the same Reciprocation, Do good for thy name sake,
He hath beene good for his goodnesse. To instance no more places, in the new Testament there is the same reciprocation that John makes, John 1. Of his fullnesse we all receive grace for grace:
He hath been good for his Goodness. To instance no more places, in the new Testament there is the same reciprocation that John makes, John 1. Of his fullness we all receive grace for grace:
and the second grace, the grace of Acceptation, and the grace of Strengthning; the grace of pardoning, and the grace of reviving and quickning, all grace is from God.
and the second grace, the grace of Acceptation, and the grace of Strengthening; the grace of pardoning, and the grace of reviving and quickening, all grace is from God.
cc dt ord n1, dt n1 pp-f n1, cc dt n1 pp-f vvg; dt n1 pp-f vvg, cc dt n1 pp-f vvg cc j-vvg, d n1 vbz p-acp np1.
But it hath a fuller signification, Grace for grace: Grace because he is gracious, because he is mercifull he shewes favour, he turnes it to himselfe. So, now the Lession is this:
But it hath a fuller signification, Grace for grace: Grace Because he is gracious, Because he is merciful he shows favour, he turns it to himself. So, now the Lesson is this:
Our blessed Saviour hath taught us therefore so to pray, Forgive us our Trespasses, he taught us not to pray as the Servant in the Gospell, Have patience with me, and I will pay thee all, Lord be favourable a little longer, lend me a little life, and I will make thee satisfaction. No, that is not the Prayer, he that goes that way misseth; but here is the Prayer, Pardon and forgive for thy name sake, and for thy mercy sake; Take away iniquity,
Our blessed Saviour hath taught us Therefore so to pray, Forgive us our Trespasses, he taught us not to pray as the Servant in the Gospel, Have patience with me, and I will pay thee all, Lord be favourable a little longer, lend me a little life, and I will make thee satisfaction. No, that is not the Prayer, he that Goes that Way misses; but Here is the Prayer, Pardon and forgive for thy name sake, and for thy mercy sake; Take away iniquity,
po12 j-vvn n1 vhz vvn pno12 av av pc-acp vvi, vvb pno12 po12 n2, pns31 vvd pno12 xx pc-acp vvi p-acp dt n1 p-acp dt n1, vhb n1 p-acp pno11, cc pns11 vmb vvi pno21 d, n1 vbb j dt j av-jc, vvb pno11 dt j n1, cc pns11 vmb vvi pno21 n1. uh-dx, cst vbz xx dt n1, pns31 cst vvz d n1 vvz; p-acp av vbz dt n1, vvb cc vvb p-acp po21 n1 n1, cc p-acp po21 n1 n1; vvb av n1,
No Creature is capable of merits, therefore let men never trouble themselves with the discussion of that, it is so repugnant that the Angells, though they never sinned, cannot merit, they doe but their duty. Adam in integrity could not merit, if innocency cannot merit, sin cannot, if the State of Angells cannot merit, humane cannot.
No Creature is capable of merits, Therefore let men never trouble themselves with the discussion of that, it is so repugnant that the Angels, though they never sinned, cannot merit, they do but their duty. Adam in integrity could not merit, if innocency cannot merit, since cannot, if the State of Angels cannot merit, humane cannot.
and sanctified from the womb, as John Baptist, and Jeremiah, and should continue in a course of sanctification, without any treading awry, they could not merit, when they had done all, they must say, They were unprofitable Servants. He that doth his duty cannot merit;
and sanctified from the womb, as John Baptist, and Jeremiah, and should continue in a course of sanctification, without any treading awry, they could not merit, when they had done all, they must say, They were unprofitable Servants. He that does his duty cannot merit;
cc vvn p-acp dt n1, p-acp np1 np1, cc np1, cc vmd vvi p-acp dt n1 pp-f n1, p-acp d vvg av, pns32 vmd xx vvi, c-crq pns32 vhd vdn d, pns32 vmb vvi, pns32 vbdr j n2. pns31 cst vdz po31 n1 vmbx vvi;
ye are but Servants when you have done all you can, nay, when you have done all you should (if it were possible) that is more then all you can: For that grace that God gives us,
you Are but Servants when you have done all you can, nay, when you have done all you should (if it were possible) that is more then all you can: For that grace that God gives us,
pn22 vbr p-acp n2 c-crq pn22 vhb vdn d pn22 vmb, uh, c-crq pn22 vhb vdn d pn22 vmd (cs pn31 vbdr j) cst vbz av-dc cs d pn22 vmb: p-acp d vvb cst np1 vvz pno12,
yet that grace of sanctification is imperfect, and no man makes a perfect improvement of Gods gifts, no man lives according to the measure of grace that God bestowes.
yet that grace of sanctification is imperfect, and no man makes a perfect improvement of God's Gifts, no man lives according to the measure of grace that God bestows.
av d n1 pp-f n1 vbz j, cc dx n1 vvz dt j n1 pp-f npg1 n2, dx n1 vvz vvg p-acp dt vvb pp-f n1 cst np1 vvz.
if we had done all we should, all that God requires, say, you cannot merit, you are unprofitable Servants, you have done but your duty, you have done but what God requires. If the state of restitution cannot merit, sin and impiety cannot merit. There is in the best action that we performe, in the work of Preaching, and praying, and alms, and charity, and deeds of piety, so much Leaven, so many infirmities, that he that knowes the nature of sin, and the latitude,
if we had done all we should, all that God requires, say, you cannot merit, you Are unprofitable Servants, you have done but your duty, you have done but what God requires. If the state of restitution cannot merit, sin and impiety cannot merit. There is in the best actium that we perform, in the work of Preaching, and praying, and alms, and charity, and Deeds of piety, so much Leaven, so many infirmities, that he that knows the nature of since, and the latitude,
cs pns12 vhd vdn d po12 vmd, d cst np1 vvz, vvb, pn22 vmbx vvb, pn22 vbr j n2, pn22 vhb vdn p-acp po22 n1, pn22 vhb vdn p-acp r-crq np1 vvz. cs dt n1 pp-f n1 vmbx vvb, vvb cc n1 vmbx vvb. pc-acp vbz p-acp dt av-js n1 cst pns12 vvb, p-acp dt n1 pp-f vvg, cc vvg, cc n2, cc n1, cc n2 pp-f n1, av d n1, av d n2, cst pns31 cst vvz dt n1 pp-f n1, cc dt n1,
and small extent of piety, in his heart, when he Prayes he prayes not onely for the pardon of his sins, but of his Prayers. And when he preacheth, he prayes not onely for pardon of his silence, and neglect, but of his performance; if there be infirmities in the best, there is no plea of merit. Our work is onely this, to flie to the Throne of grace, in the name of grace, that is it that is a prevaling, forcible word with God, to plead for mercy, and beg for pardon, because he is gracious. It is a word that so prevailes, that it carries alway mercy with it from Heaven, it is that word that God delights in;
and small extent of piety, in his heart, when he Prays he prays not only for the pardon of his Sins, but of his Prayers. And when he Preacheth, he prays not only for pardon of his silence, and neglect, but of his performance; if there be infirmities in the best, there is no plea of merit. Our work is only this, to fly to the Throne of grace, in the name of grace, that is it that is a prevailing, forcible word with God, to plead for mercy, and beg for pardon, Because he is gracious. It is a word that so prevails, that it carries always mercy with it from Heaven, it is that word that God delights in;
it is that word about which prayer clucks, as the Wings of the Cherubims, about the Mercy-Seate: The Wings of Prayer must flutter about the Mercy-seate, about mercy. That is the second thing, to shew what the foundation of the pardon of sin is;
it is that word about which prayer clucks, as the Wings of the Cherubims, about the Mercy-Seate: The Wings of Prayer must flutter about the Mercy-seat, about mercy. That is the second thing, to show what the Foundation of the pardon of since is;
none but mercy, it is founded in grace, therefore he adds it to the former, Take away all iniquity and receive us graciously, as an inducement to perswade God to take away all iniquity. That is the second, I will but touch the third.
none but mercy, it is founded in grace, Therefore he adds it to the former, Take away all iniquity and receive us graciously, as an inducement to persuade God to take away all iniquity. That is the second, I will but touch the third.
pix cc-acp n1, pn31 vbz vvn p-acp n1, av pns31 vvz pn31 p-acp dt j, vvb av d n1 cc vvb pno12 av-j, p-acp dt n1 pc-acp vvi np1 pc-acp vvi av d n1. cst vbz dt ord, pns11 vmb cc-acp vvi dt ord.
The Third is, he adds it as a clause of perfection, that makes up the perfect enumeration of the graces, Take away all iniquity and receive us graciously.
The Third is, he adds it as a clause of perfection, that makes up the perfect enumeration of the graces, Take away all iniquity and receive us graciously.
dt ord vbz, pns31 vvz pn31 p-acp dt n1 pp-f n1, cst vvz a-acp dt j n1 pp-f dt n2, vvb av d n1 cc vvb pno12 av-j.
There is nothing that a Christian can beg in this World, but it may be brought in the compasse of one of these two. These two words are as the two Tables of Prayer, like the two Tables of the Law, in these two, there are all kind of Petitions, all the evill that is to be removed, is in that, Take away all iniquity, and all good that is to be conveyed in that, Receive us graciously. So, that he might make a Perfect Prayer for them,
There is nothing that a Christian can beg in this World, but it may be brought in the compass of one of these two. These two words Are as the two Tables of Prayer, like the two Tables of the Law, in these two, there Are all kind of Petitions, all the evil that is to be removed, is in that, Take away all iniquity, and all good that is to be conveyed in that, Receive us graciously. So, that he might make a Perfect Prayer for them,
pc-acp vbz pix cst dt njp vmb vvi p-acp d n1, cc-acp pn31 vmb vbi vvn p-acp dt n1 pp-f crd pp-f d crd. d crd n2 vbr p-acp dt crd n2 pp-f n1, av-j dt crd n2 pp-f dt n1, p-acp d crd, pc-acp vbr d j pp-f n2, d dt j-jn cst vbz pc-acp vbi vvn, vbz p-acp d, vvb av d n1, cc d j cst vbz pc-acp vbi vvn p-acp d, vvb pno12 av-j. av, cst pns31 vmd vvi dt j n1 p-acp pno32,
yet very short and compendious, and yet full. Take away all iniquity and receive us graciously, this is a Prayer that the Prophet studied, this was the Prayer that the Spirit guided him to make for them.
yet very short and compendious, and yet full. Take away all iniquity and receive us graciously, this is a Prayer that the Prophet studied, this was the Prayer that the Spirit guided him to make for them.
av j j cc j, cc av j. vvb av d n1 cc vvb pno12 av-j, d vbz dt n1 cst dt n1 vvn, d vbds dt n1 cst dt n1 vvd pno31 pc-acp vvi p-acp pno32.
If we divide Prayer, as the Apostle doth, into foure sorts, that are rather parts then kinds of Prayer, 1. Tim. 2. I beseech that Prayer, and intercession,
If we divide Prayer, as the Apostle does, into foure sorts, that Are rather parts then Kinds of Prayer, 1. Tim. 2. I beseech that Prayer, and Intercession,
cs pns12 vvb n1, c-acp dt n1 vdz, p-acp crd n2, cst vbr av n2 av n2 pp-f n1, crd np1 crd pns11 vvb d n1, cc n1,
Take the division of Prayer, according to that scantling that David makes, Psal. 34. For obedience gives the Law to Prayer, he refers the duty of a Christian to two heads, Eschew evill, and doe good, upon that hangs all the Law, and the Prophets:
Take the division of Prayer, according to that scantling that David makes, Psalm 34. For Obedience gives the Law to Prayer, he refers the duty of a Christian to two Heads, Eschew evil, and do good, upon that hangs all the Law, and the prophets:
vvb dt n1 pp-f n1, vvg p-acp d n1 cst np1 vvz, np1 crd p-acp n1 vvz dt n1 p-acp n1, pns31 vvz dt n1 pp-f dt njp p-acp crd n2, vvb j-jn, cc vdb j, p-acp d vvz d dt n1, cc dt n2:
according to these two are the parts of Prayer, one for the removall of evill, another for the infusion of grace; here are both, the removall of the greatest evill, take away iniquity, and powre the choicest of thy mercies on us;
according to these two Are the parts of Prayer, one for the removal of evil, Another for the infusion of grace; Here Are both, the removal of the greatest evil, take away iniquity, and pour the Choicest of thy Mercies on us;
vvg p-acp d crd vbr dt n2 pp-f n1, pi p-acp dt n1 pp-f j-jn, j-jn p-acp dt n1 pp-f n1; av vbr d, dt n1 pp-f dt js j-jn, vvb av n1, cc vvi dt js pp-f po21 n2 p-acp pno12;
that is mercy, Receive us graciously. One part of the Prayer is for expelling of darknesse, Take away iniquity, the other for the shewing of the light of his Countenance, Receive us graciously.
that is mercy, Receive us graciously. One part of the Prayer is for expelling of darkness, Take away iniquity, the other for the showing of the Light of his Countenance, Receive us graciously.
these are the two heads, an affirmative, and a negative, remember not my sins, but remember me: He desires God, both to remember, and yet to forget; here are both these, here is one part of the Prayer, that God would be mindfull, receive us graciously:
these Are the two Heads, an affirmative, and a negative, Remember not my Sins, but Remember me: He Desires God, both to Remember, and yet to forget; Here Are both these, Here is one part of the Prayer, that God would be mindful, receive us graciously:
d vbr dt crd n2, dt j, cc dt j-jn, vvb xx po11 n2, p-acp vvb pno11: pns31 vvz np1, av-d p-acp vvb, cc av p-acp vvb; av vbr d d, av vbz crd n1 pp-f dt n1, cst np1 vmd vbi j, vvb pno12 av-j:
Another that he would not be mindfull, Take away iniquity, remove it out of thy sight, forget our sins, Here is one part, that God would open his eyes,
another that he would not be mindful, Take away iniquity, remove it out of thy sighed, forget our Sins, Here is one part, that God would open his eyes,
j-jn cst pns31 vmd xx vbb j, vvb av n1, vvb pn31 av pp-f po21 n1, vvb po12 n2, av vbz crd n1, cst np1 vmd vvi po31 n2,
and another that he would shut them, shut them upon our sins, open them upon our persons. The one part of the Prayer fits the sin, the other the sinner: For sin, they pray that God would put it from them, and remove it;
and Another that he would shut them, shut them upon our Sins, open them upon our Persons. The one part of the Prayer fits the since, the other the sinner: For since, they pray that God would put it from them, and remove it;
Men, when they punish sin, they cut off the Sinner; but they cannot take away the sin: God is otherwise in his proceeding, he takes away the sin, and spares the Sinner. To make up the perfect part of Prayer, here is the evill to be removed, and the grace to be bestowed, Take away iniquity,
Men, when they Punish sin, they Cut off the Sinner; but they cannot take away the since: God is otherwise in his proceeding, he Takes away the since, and spares the Sinner. To make up the perfect part of Prayer, Here is the evil to be removed, and the grace to be bestowed, Take away iniquity,
n2, c-crq pns32 vvb vvi, pns32 vvd a-acp dt n1; p-acp pns32 vmbx vvi av dt n1: np1 vbz av p-acp po31 n-vvg, pns31 vvz av dt n1, cc vvz dt n1. pc-acp vvi a-acp dt j n1 pp-f n1, av vbz dt j-jn pc-acp vbi vvn, cc dt vvb pc-acp vbi vvn, vvb av n1,
and receive us graciously, here is that that concernes the time past, Lord take away iniquity, what we have done thou knowest, here is that that concernes the time to come, that we fall no more, strengthen us by thy spirit, receive us graciously. As Cyprian speaks in another place, it is the breviary of the whole Gospell; as Tertullian saith, it is the Compendium of all Heavenly Doctrine.
and receive us graciously, Here is that that concerns the time past, Lord take away iniquity, what we have done thou Knowest, Here is that that concerns the time to come, that we fallen no more, strengthen us by thy Spirit, receive us graciously. As Cyprian speaks in Another place, it is the breviary of the Whole Gospel; as Tertullian Says, it is the Compendium of all Heavenly Doctrine.
cc vvb pno12 av-j, av vbz d cst vvz dt n1 j, n1 vvb av n1, r-crq pns12 vhb vdn pns21 vv2, av vbz d cst vvz dt n1 pc-acp vvi, cst pns12 vvb dx av-dc, vvb pno12 p-acp po21 n1, vvb pno12 av-j. p-acp jp vvz p-acp j-jn n1, pn31 vbz dt n1 pp-f dt j-jn n1; p-acp np1 vvz, pn31 vbz dt fw-la pp-f d j n1.
Take away iniquity and receive us graciously, as Christ divides that Prayer, he refers all to two heads, one for deprecation of ill. Forgive us our Trespasses,
Take away iniquity and receive us graciously, as christ divides that Prayer, he refers all to two Heads, one for deprecation of ill. Forgive us our Trespasses,
vvb av n1 cc vvb pno12 av-j, p-acp np1 vvz d n1, pns31 vvz d p-acp crd n2, pi p-acp n1 pp-f j-jn. vvb pno12 po12 n2,
Here is a Patterne for us, one halfe of his Prayer is spent for the pardon of sin, the other halfe for the powring out of grace. For a man to neglect to beg pardon, that is to be unmindfull of the time past, he that begs not grace, is unmindfull of the time to come. By pardon we returne, and by grace we stand. He that hath the consideration of Hell, that will stir him up to beg pardon, and he that sees the joyes of Heaven will beg grace;
Here is a Pattern for us, one half of his Prayer is spent for the pardon of since, the other half for the Pouring out of grace. For a man to neglect to beg pardon, that is to be unmindful of the time past, he that begs not grace, is unmindful of the time to come. By pardon we return, and by grace we stand. He that hath the consideration of Hell, that will stir him up to beg pardon, and he that sees the Joys of Heaven will beg grace;
God, when he speakes of himselfe he joynes these, The Lord, the Lord, gracious, and mercifull, pardoning iniquity, &c. They goe together in God, can a man make a better prayer to God,
God, when he speaks of himself he joins these, The Lord, the Lord, gracious, and merciful, pardoning iniquity, etc. They go together in God, can a man make a better prayer to God,
or more perfect, then that that is taken from those Attributes, and termes that are most emynent in God? The Spirit of God joynes these together in God, we may well joyne them in Prayer. As Cyprian saith of the Lords Prayer, it is good to come to the Lord in his owne words,
or more perfect, then that that is taken from those Attributes, and terms that Are most emynent in God? The Spirit of God joins these together in God, we may well join them in Prayer. As Cyprian Says of the lords Prayer, it is good to come to the Lord in his own words,
cc av-dc j, av d cst vbz vvn p-acp d n2, cc n2 cst vbr av-ds n1 p-acp np1? dt n1 pp-f np1 vvz d av p-acp np1, pns12 vmb av vvi pno32 p-acp n1. p-acp jp vvz pp-f dt n2 n1, pn31 vbz j pc-acp vvi p-acp dt n1 p-acp po31 d n2,
though there be no vertue in the words without the Spirit, God will accept the words of his owne Son, when we come in the name and words of Christ. So here, it is the Spirit of God that commenceth, and makes our Suites, it is the Spirit of God that frames our Bill, that Dictates our Prayers: He is the Counsellor of the Father, he knowes what the Father will grant.
though there be no virtue in the words without the Spirit, God will accept the words of his own Son, when we come in the name and words of christ. So Here, it is the Spirit of God that Commenceth, and makes our Suits, it is the Spirit of God that frames our Bill, that Dictates our Prayers: He is the Counsellor of the Father, he knows what the Father will grant.
then the Spirit of God? Then, here the Spirit of God joynes the grace and mercy of God, we must joine them in our Prayers, God will acknowledge the words of his Holy Spirit, if we come to Christ in his owne words.
then the Spirit of God? Then, Here the Spirit of God joins the grace and mercy of God, we must join them in our Prayers, God will acknowledge the words of his Holy Spirit, if we come to christ in his own words.
Prayer builds upon a Promise, when Prayer gets a promise, it builds, it goes up to Heaven upon promises, there is the Ladder of promises. It is impossible Prayer should miscarry, that takes the direction of the promise; God hath promised to pardon, therefore prayer sues for it, God hath promised to be gracious, therefore prayer begs it.
Prayer builds upon a Promise, when Prayer gets a promise, it builds, it Goes up to Heaven upon promises, there is the Ladder of promises. It is impossible Prayer should miscarry, that Takes the direction of the promise; God hath promised to pardon, Therefore prayer sues for it, God hath promised to be gracious, Therefore prayer begs it.
he delights to put these two, God be mercifull, and mercifull, God take away our sins, and receive us graciously; be mercifull in pardoning, and be mercifull in powring out,
he delights to put these two, God be merciful, and merciful, God take away our Sins, and receive us graciously; be merciful in pardoning, and be merciful in Pouring out,
pns31 n2 pc-acp vvi d crd, np1 vbb j, cc j, np1 vvb av po12 n2, cc vvb pno12 av-j; vbb j p-acp vvg, cc vbb j p-acp vvg av,
It is a great incouragement and comfort, and assurance to a Christian, when I come with the Prayer of David, of the Prophets and Apostles: O! It is a comfort when a soule can enlarge it selfe in those Heavenly words that the Spirit of God wrought in the hearts of the Saints in former times.
It is a great encouragement and Comfort, and assurance to a Christian, when I come with the Prayer of David, of the prophets and Apostles: OH! It is a Comfort when a soul can enlarge it self in those Heavenly words that the Spirit of God wrought in the hearts of the Saints in former times.
GOOD and evill, are the two bounds that are set to all obedience. That they are the hounds of obedience, the Prophet David shews in Psa. 37. where he reduceth all the duty of man to those two heads, in shunning of evill, and following that that is good, Eschew evill, and doe good, and dwell for ever.
GOOD and evil, Are the two bounds that Are Set to all Obedience. That they Are the hounds of Obedience, the Prophet David shows in Psa. 37. where he reduceth all the duty of man to those two Heads, in shunning of evil, and following that that is good, Eschew evil, and do good, and dwell for ever.
j cc j-jn, vbr dt crd n2 cst vbr vvn p-acp d n1. cst pns32 vbr dt n2 pp-f n1, dt n1 np1 vvz p-acp np1 crd c-crq pns31 vvz d dt n1 pp-f n1 p-acp d crd n2, p-acp vvg pp-f j-jn, cc vvg cst d vbz j, vvb j-jn, cc vdb j, cc vvi p-acp av.
That they are the bounds of the grace of repentance, the Prophet Ezekiell shews us, Chap. 38. Cast away from you all your Transgressions, make you a new heart, and a new Spirit.
That they Are the bounds of the grace of Repentance, the Prophet Ezekiel shows us, Chap. 38. Cast away from you all your Transgressions, make you a new heart, and a new Spirit.
All the Saints of God, they well know this, that piety is excercised about these two; these two are the hinges upon which the Door of piety turnes, both backward and forward:
All the Saints of God, they well know this, that piety is exercised about these two; these two Are the hinges upon which the Door of piety turns, both backward and forward:
d dt n2 pp-f np1, pns32 av vvb d, cst n1 vbz vvn p-acp d crd; d crd vbr dt n2 p-acp r-crq dt n1 pp-f n1 vvz, av-d av-j cc av-j:
upon these it is, that obedience turnes, in the shunning of evill, and pursuing of good; upon these it is that Prayer turnes, in deprecating evill, and petitioning for good. Lastly upon these two, the worke of thankfullnesse turnes too, in giving God praise for the diverting of evill, and for the effusion of good.
upon these it is, that Obedience turns, in the shunning of evil, and pursuing of good; upon these it is that Prayer turns, in deprecating evil, and petitioning for good. Lastly upon these two, the work of thankfulness turns too, in giving God praise for the diverting of evil, and for the effusion of good.
p-acp d pn31 vbz, cst n1 vvz, p-acp dt vvg pp-f j-jn, cc vvg pp-f j; p-acp d pn31 vbz cst n1 vvz, p-acp vvg j-jn, cc vvg p-acp j. ord p-acp d crd, dt n1 pp-f n1 vvz av, p-acp vvg np1 vvi p-acp dt vvg pp-f j-jn, cc p-acp dt n1 pp-f j.
as I shewed before, both the terme from which we must turne, the aversion of ill; and the terme of happinesse to which we must turne, that is, the conversion to that that is good. Put away your sins from you, turne from them,
as I showed before, both the term from which we must turn, the aversion of ill; and the term of happiness to which we must turn, that is, the conversion to that that is good. Put away your Sins from you, turn from them,
c-acp pns11 vvd a-acp, d dt n1 p-acp r-crq pns12 vmb vvi, dt n1 pp-f j-jn; cc dt n1 pp-f n1 p-acp r-crq pns12 vmb vvi, cst vbz, dt n1 p-acp d cst vbz j. vvb av po22 n2 p-acp pn22, vvb p-acp pno32,
For the duty of Prayer, with the bounds of that, we have it in the next words, Take away all iniquity, there is the deprecation of that that is evill, and receive us graciously, there is the Petition we make for that that is good.
For the duty of Prayer, with the bounds of that, we have it in the next words, Take away all iniquity, there is the deprecation of that that is evil, and receive us graciously, there is the Petition we make for that that is good.
p-acp dt n1 pp-f n1, p-acp dt n2 pp-f d, pns12 vhb pn31 p-acp dt ord n2, vvb av d n1, a-acp vbz dt n1 pp-f d cst vbz j-jn, cc vvb pno12 av-j, a-acp vbz dt vvb pns12 vvb p-acp d cst vbz j.
Lastly, for the duty of thankfulnesse, we have that in the last words, with the bounds thereof, So will we render, If thou wilt take away sin, we will render the prayse of that work,
Lastly, for the duty of thankfulness, we have that in the last words, with the bounds thereof, So will we render, If thou wilt take away since, we will render the praise of that work,
ord, p-acp dt n1 pp-f n1, pns12 vhb d p-acp dt ord n2, p-acp dt n2 av, av vmb pns12 vvi, cs pns21 vm2 vvb av n1, pns12 vmb vvi dt n1 pp-f d n1,
First, for the removall of sin, Take away all iniquity, I shewed you the reasons why he directs his prayer against sin; why he would have them direct it against all sin;
First, for the removal of since, Take away all iniquity, I showed you the Reasons why he directs his prayer against since; why he would have them Direct it against all since;
The 2. part of the prayer is, for the powring down of the grace they stood in need of, receive us mercifully, favourably, receive us to thy grace, In that, I shewed you the reasons why it is annexed to the former part,
The 2. part of the prayer is, for the Pouring down of the grace they stood in need of, receive us mercifully, favourably, receive us to thy grace, In that, I showed you the Reasons why it is annexed to the former part,
For there is some reason why the Prophet sets them in this Order. Why not first, receive us graciously, and then Take away iniquity? for all other blessings are Originated in the love and favour of God:
For there is Some reason why the Prophet sets them in this Order. Why not First, receive us graciously, and then Take away iniquity? for all other blessings Are Originated in the love and favour of God:
c-acp pc-acp vbz d vvb c-crq dt n1 vvz pno32 p-acp d n1. q-crq xx ord, vvb pno12 av-j, cc av vvb av n1? p-acp d j-jn n2 vbr vvn p-acp dt vvb cc vvb pp-f np1:
there is no pardon of sin, where there is not grace, and favour, and love. Therefore the Psalmist Psal. 85. he sets them in another Order, O Lord thou hast beene gracious to the Land. And then followes in Vers. 2. Thou hast forgiven the iniquities of thy People.
there is no pardon of since, where there is not grace, and favour, and love. Therefore the Psalmist Psalm 85. he sets them in Another Order, Oh Lord thou hast been gracious to the Land. And then follows in Vers. 2. Thou hast forgiven the iniquities of thy People.
pc-acp vbz dx vvb pp-f n1, c-crq pc-acp vbz xx n1, cc n1, cc vvb. av dt n1 np1 crd pns31 vvz pno32 p-acp j-jn n1, uh n1 pns21 vh2 vbn j p-acp dt n1 cc av vvz p-acp np1 crd pns21 vh2 vvn dt n2 pp-f po21 n1.
the cause must be before the effect, and the Fountaine before the Streame in nature. But yet the Scripture useth some difference of setting downe these particulars:
the cause must be before the Effect, and the Fountain before the Stream in nature. But yet the Scripture uses Some difference of setting down these particulars:
dt n1 vmb vbi p-acp dt n1, cc dt n1 p-acp dt vvb p-acp n1. p-acp av dt n1 vvz d n1 pp-f vvg a-acp d n2-j:
if there be grace and favour, there will be forgivenesse, where there is forgiveness, there is an evident testimony that God hath shewed the riches of his grace; therefore though the Prophet set it here in another order,
if there be grace and favour, there will be forgiveness, where there is forgiveness, there is an evident testimony that God hath showed the riches of his grace; Therefore though the Prophet Set it Here in Another order,
First, in putting these two together, there is a Petition for the inlargment of the continuance of Gods grace, Take away iniquity, and receive us graciously:
First, in putting these two together, there is a Petition for the Enlargement of the Continuance of God's grace, Take away iniquity, and receive us graciously:
ord, p-acp vvg d crd av, pc-acp vbz dt vvb p-acp dt n1 pp-f dt n1 pp-f npg1 n1, vvb av n1, cc vvb pno12 av-j:
What profits it, though our former sins be pardoned, if we continue in them? Therefore the Prophet teacheth them to beg, not onely for forgivenesse of sins,
What profits it, though our former Sins be pardoned, if we continue in them? Therefore the Prophet Teaches them to beg, not only for forgiveness of Sins,
To shew, that apenitent faithfull soul stands in need of God, after his sins are pardoned. We have not done with God when our sins are pardoned, we need a further enlargment of grace to keep us in that estate, lest we relaps.
To show, that apenitent faithful soul Stands in need of God, After his Sins Are pardoned. We have not done with God when our Sins Are pardoned, we need a further enlargement of grace to keep us in that estate, lest we relapse.
though there cannot be a desire of more, where the Vessell is full. But in Earth, where grace is powred in by drops, there is an Appetite of desire, because there is want continually.
though there cannot be a desire of more, where the Vessel is full. But in Earth, where grace is poured in by drops, there is an Appetite of desire, Because there is want continually.
And aftermear, it is a second grace to give him a Stomack: And after that, it is a third good to give him digestion: And after that, it is a fourth manifestation of goodnesse, to turne it to blood and spirits, that it may be healthfull.
And aftermear, it is a second grace to give him a Stomach: And After that, it is a third good to give him digestion: And After that, it is a fourth manifestation of Goodness, to turn it to blood and spirits, that it may be healthful.
cc vvb, pn31 vbz dt ord n1 pc-acp vvi pno31 dt vvb: cc p-acp d, pn31 vbz dt ord j pc-acp vvi pno31 n1: cc p-acp d, pn31 vbz dt ord n1 pp-f n1, pc-acp vvi pn31 p-acp n1 cc n2, cst pn31 vmb vbi j.
if God should first prevent us with grace, and then leave us to our selves, what security could we have? Our latter end would be worse then our beginning.
if God should First prevent us with grace, and then leave us to our selves, what security could we have? Our latter end would be Worse then our beginning.
cs np1 vmd ord vvb pno12 p-acp n1, cc av vvb pno12 p-acp po12 n2, r-crq n1 vmd pns12 vhi? po12 d n1 vmd vbi jc cs po12 n1.
First, Take away iniquity, shew thy selfe gracious in pardoning; and then continue that grace, keep us from sinning againo. That is the first justification,
First, Take away iniquity, show thy self gracious in pardoning; and then continue that grace, keep us from sinning againo. That is the First justification,
ord, vvb av n1, vvb po21 n1 j p-acp vvg; cc av vvb cst vvb, vvb pno12 p-acp vvg uh. cst vbz dt ord n1,
For grace cannot be manifested till it be given, there can be no demonstration of the pardon of sin, till pardon be wrought, and the greatest demonstration of the pardon of sin is this,
For grace cannot be manifested till it be given, there can be no demonstration of the pardon of since, till pardon be wrought, and the greatest demonstration of the pardon of since is this,
Then it is this demonstration they beg in the second place, pardon our iniquities, and give us evidence that our sins are pardoned, that thy spirit affist us continually to crucifie and subdue our sins:
Then it is this demonstration they beg in the second place, pardon our iniquities, and give us evidence that our Sins Are pardoned, that thy Spirit affist us continually to crucify and subdue our Sins:
cs pn31 vbz d n1 pns32 vvb p-acp dt ord n1, vvb po12 n2, cc vvb pno12 n1 cst po12 n2 vbr vvn, cst po21 n1 n1 pno12 av-j p-acp vvi cc vvb po12 n2:
It is true, that grace and pardon of sin may be had, where it is not at all times seene and felt, and perceived; but yet it cannot be enjoyed, unlesse it be seene and felt; we may have the thing, but want the comfort sometimes.
It is true, that grace and pardon of since may be had, where it is not At all times seen and felt, and perceived; but yet it cannot be enjoyed, unless it be seen and felt; we may have the thing, but want the Comfort sometime.
pn31 vbz j, cst vvb cc vvb pp-f n1 vmb vbi vhd, c-crq pn31 vbz xx p-acp d n2 vvn cc vvd, cc vvd; p-acp av pn31 vmbx vbi vvn, cs pn31 vbb vvn cc vvd; pns12 vmb vhi dt n1, p-acp vvb dt vvb av.
Therefore when God hath pardoned, and hath shewed grace, the faithfull soul staies not there, it is a Heaven upon Earth to have the comfort, and assurance, and evidence of grace; that is the point:
Therefore when God hath pardoned, and hath showed grace, the faithful soul stays not there, it is a Heaven upon Earth to have the Comfort, and assurance, and evidence of grace; that is the point:
av c-crq np1 vhz vvn, cc vhz vvn n1, dt j n1 vvz xx a-acp, pn31 vbz dt n1 p-acp n1 pc-acp vhi dt n1, cc n1, cc n1 pp-f n1; d vbz dt n1:
Because, there may be enlargement of assurance still, as long as we are in these dayes of misery. However it please our adversaries of Rome to make a mock of the certeinty of Salvation, the assurance of grace, they pin many scornes upon it in their writings,
Because, there may be enlargement of assurance still, as long as we Are in these days of misery. However it please our Adversaries of Room to make a mock of the certainty of Salvation, the assurance of grace, they pin many scorns upon it in their writings,
I know whom I have beleived, 2 Tim. 1. sayth he, in this word, I know, there is a certainty and assurance of hope, that hope that makes us not confounded: there is a certainty in this word, I know, I know that my redeemer liveth.
I know whom I have believed, 2 Tim. 1. say he, in this word, I know, there is a certainty and assurance of hope, that hope that makes us not confounded: there is a certainty in this word, I know, I know that my redeemer lives.
pns11 vvb r-crq pns11 vhb vvn, crd np1 crd vvz pns31, p-acp d n1, pns11 vvb, a-acp vbz dt n1 cc n1 pp-f vvb, d vvb cst vvz pno12 xx vvn: a-acp vbz dt n1 p-acp d n1, pns11 vvb, pns11 vvb cst po11 n1 vvz.
Thou hast told me already, that my sins are pardoned, I have the assurance of it by the Message sent by Nathan, but there wants comfort, and joy, in the evident demonstration of it.
Thou hast told me already, that my Sins Are pardoned, I have the assurance of it by the Message sent by Nathan, but there Wants Comfort, and joy, in the evident demonstration of it.
and refresheth himselfe, not onely in the thing, but in the comfort to demonstrate the certainty, 1 John 3. We know, there is Pauls, and Jobs word againe, We know that we are translated from death to life, it is God that hath pardoned our sins, and wrought this gracious change.
and refresheth himself, not only in the thing, but in the Comfort to demonstrate the certainty, 1 John 3. We know, there is Paul's, and Jobs word again, We know that we Are translated from death to life, it is God that hath pardoned our Sins, and wrought this gracious change.
and from the cause we know it, because we have the Spirit. What is more then we know? And what greater assurance then the Spirit? Paul makes that the great evidence, Rom. 8. We know that he hath given us of his spirit:
and from the cause we know it, Because we have the Spirit. What is more then we know? And what greater assurance then the Spirit? Paul makes that the great evidence, Rom. 8. We know that he hath given us of his Spirit:
And that Spirit witnesseth, what? That our sins are pardoned, that we are the Children of God, that we are in the state of Adoption, and Reconciliation. The Spirit witnesseth to our Spirits.
And that Spirit Witnesseth, what? That our Sins Are pardoned, that we Are the Children of God, that we Are in the state of Adoption, and Reconciliation. The Spirit Witnesseth to our Spirits.
Our spirits have the Testimony, and the spirit adds a Testimony to that, that by the mouth of two Witnesses every word of God might be established to the soule.
Our spirits have the Testimony, and the Spirit adds a Testimony to that, that by the Mouth of two Witnesses every word of God might be established to the soul.
There is the evidnce of grace, and the testimony of our spirit, & of the spirit of God. The Apostle Paul is very freequent in setting words of weight to evince the certeinty I am perswaded that neither life nor death,
There is the evidnce of grace, and the testimony of our Spirit, & of the Spirit of God. The Apostle Paul is very frequent in setting words of weight to evince the certainty I am persuaded that neither life nor death,
I am perswaded, it is a word of great assurance, I am confident, it is as much as we know, I am assured that neither life, nor death, that nothing can seperate this bond of union, or cut this bond assunder.
I am persuaded, it is a word of great assurance, I am confident, it is as much as we know, I am assured that neither life, nor death, that nothing can separate this bound of Union, or Cut this bound asunder.
pns11 vbm vvn, pn31 vbz dt n1 pp-f j n1, pns11 vbm j, pn31 vbz p-acp d c-acp pns12 vvb, pns11 vbm vvn cst dx n1, ccx n1, cst pix vmb vvi d n1 pp-f n1, cc vvn d n1 av.
It is so neare a union, that the love of God makes, that nothing can come between, I am confident, I am assured that neither principallities, nor powers, nor any thing shall be able to seperate us from the love of God, he had the evidence, and he shewes that it might therefore be had.
It is so near a Union, that the love of God makes, that nothing can come between, I am confident, I am assured that neither principalities, nor Powers, nor any thing shall be able to separate us from the love of God, he had the evidence, and he shows that it might Therefore be had.
It is not onely put in 2 Cor. 5. in the Singular, but in the Plur all, least men should have thought that Paul had it by illumination from God, it was revealed to him from Heaven;
It is not only put in 2 Cor. 5. in the Singular, but in the Plur all, least men should have Thought that Paul had it by illumination from God, it was revealed to him from Heaven;
but shall we expect to have that assurance given us? Therefore in the Corinths he takes in them, We know, he names some besides himselfe, that is, I, and you Corinthians, all beleivers,
but shall we expect to have that assurance given us? Therefore in the Corinths he Takes in them, We know, he names Some beside himself, that is, I, and you Corinthians, all believers,
cc-acp vmb pns12 vvb pc-acp vhi d n1 vvn pno12? av p-acp dt n2 pns31 vvz p-acp pno32, pns12 vvb, pns31 vvz d p-acp px31, cst vbz, pns11, cc pn22 njp2, d n2,
if not at every time for the particular, yet for the generall. We know that when this earthly house of this Tabernacle shall be dissolved, there is a House made without hands reserved in the Heavens.
if not At every time for the particular, yet for the general. We know that when this earthly house of this Tabernacle shall be dissolved, there is a House made without hands reserved in the Heavens.
cs xx p-acp d n1 p-acp dt j, av p-acp dt n1. pns12 vvb cst c-crq d j n1 pp-f d n1 vmb vbi vvn, pc-acp vbz dt n1 vvd p-acp n2 vvn p-acp dt n2.
He speakes of the translation from the Houses of Clay, these bodies that we carry about us, to those Houses that are cloathed on with immortality. God hath provided a house,
He speaks of the Translation from the Houses of Clay, these bodies that we carry about us, to those Houses that Are clothed on with immortality. God hath provided a house,
And so the Saints in all times, those that had most experience in the working of Gods grace, the holy Fathers of the first times, they triumphed much in assurance. Bazill, he shewes how assurance of the pardon of sin and the favour of God may be had: He brings one making the Question.
And so the Saints in all times, those that had most experience in the working of God's grace, the holy Father's of the First times, they triumphed much in assurance. Basil, he shows how assurance of the pardon of since and the favour of God may be had: He brings one making the Question.
cc av dt n2 p-acp d n2, d cst vhd av-ds n1 p-acp dt n-vvg pp-f npg1 n1, dt j n2 pp-f dt ord av, pns32 vvd av-d p-acp n1. n1, pns31 vvz c-crq n1 pp-f dt n1 pp-f n1 cc dt n1 pp-f np1 vmb vbi vhd: pns31 vvz pi vvg dt n1.
Chrysostome he moves the question in another manner then Basile, upon handling those words Rom. 8. The spirit witnesseth to our spirits, look, saith Chrysostome, after all this, what cause will there be of ambiguity, of doubting? Who is there that can doubt when he hath the testimony and witnesse of the spirit? If the evidence of the spirit shew not it selfe alway in the same measure, we must have recourse to those evidences that God gives sometimes. And Cyprian goes on,
Chrysostom he moves the question in Another manner then Basil, upon handling those words Rom. 8. The Spirit Witnesseth to our spirits, look, Says Chrysostom, After all this, what cause will there be of ambiguity, of doubting? Who is there that can doubt when he hath the testimony and witness of the Spirit? If the evidence of the Spirit show not it self always in the same measure, we must have recourse to those evidences that God gives sometime. And Cyprian Goes on,
np1 pns31 vvz dt n1 p-acp j-jn n1 av np1, p-acp vvg d n2 np1 crd dt n1 vvz p-acp po12 n2, vvb, vvz np1, p-acp d d, r-crq n1 vmb a-acp vbi pp-f n1, pp-f vvg? r-crq vbz a-acp cst vmb vvi c-crq pns31 vhz dt n1 cc vvb pp-f dt n1? cs dt n1 pp-f dt n1 vvb xx pn31 n1 av p-acp dt d n1, pns12 vmb vhi n1 p-acp d n2 cst np1 vvz av. cc jp vvz a-acp,
though before him, and prosecutes the same Question, Quis locus erit ambiguitatis, &c. What place will there be for doubting & ambiguity, who can be sorrowfull & fearfull after these evidences it hath pleased God to communicate to us? let him standin fear of death, that is afraid to goe with Christ, that is not willing to goe with Christ, let him be unwilling to goe with Christ that knowes not yet that he hath begun to Reigne with Christ, there is no man can be doubtfull, saith he.
though before him, and prosecutes the same Question, Quis locus erit ambiguitatis, etc. What place will there be for doubting & ambiguity, who can be sorrowful & fearful After these evidences it hath pleased God to communicate to us? let him Standing Fear of death, that is afraid to go with christ, that is not willing to go with christ, let him be unwilling to go with christ that knows not yet that he hath begun to Reign with christ, there is no man can be doubtful, Says he.
cs p-acp pno31, cc vvz dt d n1, fw-la fw-la fw-la fw-la, av q-crq n1 vmb a-acp vbi p-acp vvg cc n1, r-crq vmb vbi j cc j p-acp d n2 pn31 vhz vvn np1 pc-acp vvi p-acp pno12? vvb pno31 n1 n1 pp-f n1, cst vbz j pc-acp vvi p-acp np1, cst vbz xx j pc-acp vvi p-acp np1, vvb pno31 vbi j pc-acp vvi p-acp np1 cst vvz xx av cst pns31 vhz vvn p-acp vvi p-acp np1, pc-acp vbz dx n1 vmb vbi j, vvz pns31.
Men, they will not deny but this oertainty may be had, except they be devoyd of all experience of the working of grace. Therefore upon this weighty Pillar, Hillarie layes the Foundation of justifying faith,
Men, they will not deny but this oertainty may be had, except they be devoid of all experience of the working of grace. Therefore upon this weighty Pillar, Hilary lays the Foundation of justifying faith,
n2, pns32 vmb xx vvi p-acp d n1 vmb vbi vhd, c-acp pns32 vbb j pp-f d n1 pp-f dt n-vvg pp-f n1. av p-acp d j n1, np1 vvz dt n1 pp-f vvg n1,
and evidences of certainty God hath promised, he hath spoken nay he hath sworne, Hoc est promissum, &c. This is that that God hath sealed with his word,
and evidences of certainty God hath promised, he hath spoken nay he hath sworn, Hoc est Promise, etc. This is that that God hath sealed with his word,
cc n2 pp-f n1 np1 vhz vvn, pns31 vhz vvn uh pns31 vhz vvn, fw-la fw-la fw-la, av d vbz d cst np1 vhz vvn p-acp po31 n1,
and that the comfort of a mans Conscience doth much consist in this certainty. Though faith in the time of Temptation will hold beyond the evidence of these things,
and that the Comfort of a men Conscience does much consist in this certainty. Though faith in the time of Temptation will hold beyond the evidence of these things,
cc cst dt n1 pp-f dt ng1 n1 vdz d vvi p-acp d n1. cs n1 p-acp dt n1 pp-f n1 vmb vvi p-acp dt n1 pp-f d n2,
Therefore Christians will pray still, when they have had Experience of the sweetnesse of Gods grace, all that they pray for, is, the enlargement of their evidence. They pray that he would give peace, and that he would speake it;
Therefore Christians will pray still, when they have had Experience of the sweetness of God's grace, all that they pray for, is, the enlargement of their evidence. They pray that he would give peace, and that he would speak it;
Thirdly, as begging the enlargment of the evidence of the thing; so begging enlargment in respect of the communication of grace, so the order is justifiable.
Thirdly, as begging the enlargement of the evidence of the thing; so begging enlargement in respect of the communication of grace, so the order is justifiable.
ord, c-acp vvg dt n1 pp-f dt n1 pp-f dt n1; av vvg n1 p-acp n1 pp-f dt n1 pp-f n1, av dt n1 vbz j.
For in putting these two together, they pray for these two things, for the pardon of sin, and for the removing of punishment. So the order stands good:
For in putting these two together, they pray for these two things, for the pardon of since, and for the removing of punishment. So the order Stands good:
p-acp p-acp vvg d crd av, pns32 vvb p-acp d crd n2, p-acp dt vvb pp-f n1, cc p-acp dt vvg pp-f n1. av dt n1 vvz j:
For sin is first to be prayed against, before punishment: and the first suite that we are to make to God, is for pardon of sin, and then for removing of Judgment; and this method the Prophet teacheth them, Take away our sins that presse us,
For sin is First to be prayed against, before punishment: and the First suit that we Are to make to God, is for pardon of since, and then for removing of Judgement; and this method the Prophet Teaches them, Take away our Sins that press us,
c-acp vvb vbz ord pc-acp vbi vvn p-acp, p-acp n1: cc dt ord n1 cst pns12 vbr pc-acp vvi p-acp np1, vbz p-acp vvb pp-f n1, cc av p-acp vvg pp-f n1; cc d n1 dt n1 vvz pno32, vvb av po12 n2 cst vvb pno12,
because he knows the sting of sin is sharper a great deale, then the sting of punishment, and that the displeasure of God is more heavie then any judgement. There is no judgement that is a judgement,
Because he knows the sting of sin is sharper a great deal, then the sting of punishment, and that the displeasure of God is more heavy then any judgement. There is no judgement that is a judgement,
But if we compare spiritualls, and temporalls, then the disproportion will easily be seene? There is no proportion betweene temporall and spirituall mercies:
But if we compare spirituals, and temporals, then the disproportion will Easily be seen? There is no proportion between temporal and spiritual Mercies:
cc-acp cs pns12 vvb n2, cc n2, av dt n1 vmb av-j vbi vvn? pc-acp vbz dx n1 p-acp j cc j n2:
Againe, there is no proportion betweene temporall, and spirituall judgements, therefore they pray against spiritualls judgements strst. First, against sin, Take away iniquity and then receive us to favour.
Again, there is no proportion between temporal, and spiritual Judgments, Therefore they pray against spirituals Judgments strst. First, against since, Take away iniquity and then receive us to favour.
av, pc-acp vbz dx n1 p-acp j, cc j n2, av pns32 vvb p-acp n2 n2 vvd. ord, p-acp n1, vvb av n1 cc av vvb pno12 p-acp n1.
Not that there is more necessity of the former, but he condescends to lead us from the lesser, to the greater, and from the experience of Gods mercy in temporalls, to rest on him for pardon of sin, not because the former is better.
Not that there is more necessity of the former, but he condescends to led us from the lesser, to the greater, and from the experience of God's mercy in temporals, to rest on him for pardon of since, not Because the former is better.
xx d pc-acp vbz dc n1 pp-f dt j, p-acp pns31 vvz pc-acp vvi pno12 p-acp dt jc, p-acp dt jc, cc p-acp dt n1 pp-f npg1 n1 p-acp n2, pc-acp vvi p-acp pno31 p-acp vvb pp-f n1, xx c-acp dt j vbz jc.
but a godly man, a beleiving soule cries out of sin. My punishment is greater then I can beare, that was the voyce of Caine. My sin is greater then I can beare, Mine iniquities are gone over my head,
but a godly man, a believing soul cries out of since. My punishment is greater then I can bear, that was the voice of Cain. My sin is greater then I can bear, Mine iniquities Are gone over my head,
It is a preposterous course to pray against that first, before we pray for the pardon and removing of sin, because sin is the cause of punishment. He that would have judgement removed, must strike at the Roote, the roote is sin, from that bitter roote it is, that punishment springs:
It is a preposterous course to pray against that First, before we pray for the pardon and removing of since, Because sin is the cause of punishment. He that would have judgement removed, must strike At the Root, the root is since, from that bitter root it is, that punishment springs:
then for pardon of sin, it is a signe that we love our selves, and feare for our selves, and not God, because we hate the punishment, that is displeasing to us, more then sinne that is displeasing to God. If we rest on God for the pardon of sin, our affections will be suitable;
then for pardon of since, it is a Signen that we love our selves, and Fear for our selves, and not God, Because we hate the punishment, that is displeasing to us, more then sin that is displeasing to God. If we rest on God for the pardon of since, our affections will be suitable;
Yet many of us are so sensible of these outward things, that we continue in a preposterous course, we more feare the shaddow of judgement, then the body of sin, the name of punishment is more terrible a great deale to us then the commission of sin. We tremble if we doe but heare the report of one judgement, yet we are not afraid to goe on in a multitude of sins. Like distempered Patients that hate their Physick, and love their Disease, we love the Disease of sin, yet we hate that Physick that God sends to cure us.
Yet many of us Are so sensible of these outward things, that we continue in a preposterous course, we more Fear the shadow of judgement, then the body of since, the name of punishment is more terrible a great deal to us then the commission of since. We tremble if we do but hear the report of one judgement, yet we Are not afraid to go on in a multitude of Sins. Like distempered Patients that hate their Physic, and love their Disease, we love the Disease of since, yet we hate that Physic that God sends to cure us.
av d pp-f pno12 vbr av j pp-f d j n2, cst pns12 vvb p-acp dt j n1, pns12 n1 vvb dt n1 pp-f n1, av dt n1 pp-f n1, dt vvb pp-f n1 vbz n1 j dt j n1 p-acp pno12 av dt n1 pp-f n1. pns12 vvb cs pns12 vdb p-acp vvi dt n1 pp-f crd n1, av pns12 vbr xx j pc-acp vvi a-acp p-acp dt n1 pp-f n2. av-j j-vvn n2 cst vvb po32 vvi, cc vvi po32 n1, pns12 vvb dt n1 pp-f n1, av pns12 vvb cst n1 cst np1 vvz p-acp vvb pno12.
he looks to all within him, he will not have his joy out of order, to bestow his joy, first upon the World, and then upon God; nor his sorrow out of order, to bestow it first upon temporall callamities, and then upon sin;
he looks to all within him, he will not have his joy out of order, to bestow his joy, First upon the World, and then upon God; nor his sorrow out of order, to bestow it First upon temporal calamities, and then upon since;
pns31 vvz p-acp d p-acp pno31, pns31 vmb xx vhi po31 vvb av pp-f n1, pc-acp vvi po31 vvb, ord p-acp dt n1, cc av p-acp np1; ccx po31 n1 av pp-f n1, pc-acp vvi pn31 ord p-acp j n2, cc av p-acp n1;
It is true, now indeed we begin to be sencible of the hand of judgement that presseth us, O let us remember that there is a greater burthen lies upon us, that must be removed:
It is true, now indeed we begin to be sensible of the hand of judgement that Presseth us, Oh let us Remember that there is a greater burden lies upon us, that must be removed:
The Arrows of sin are more sharp then the Arrow of the Pestilence, and if we pull off the head of the Arrow of sin, the other shall be put up in the Quiver.
The Arrows of sin Are more sharp then the Arrow of the Pestilence, and if we pull off the head of the Arrow of since, the other shall be put up in the Quiver.
when he gave warning to David; so God shoots to give us warning, he comes nearer in the Mark he propounds, he moves neere by Parishes, and by Streets, and then nearer by Houses. Punishment is neare,
when he gave warning to David; so God shoots to give us warning, he comes nearer in the Mark he propounds, he moves near by Parishes, and by Streets, and then nearer by Houses. Punishment is near,
c-crq pns31 vvd vvg p-acp np1; av np1 vvz pc-acp vvi pno12 n1, pns31 vvz jc p-acp dt n1 pns31 vvz, pns31 vvz av-j p-acp n2, cc p-acp n2, cc av av-jc p-acp n2. n1 vbz j,
First, the duty the Prophet excites them to here, that they make this vow and promise of, to God, it is the duty of praise and thankfullnesse, So will we give thee the Calves of our lips.
First, the duty the Prophet excites them to Here, that they make this Voelli and promise of, to God, it is the duty of praise and thankfulness, So will we give thee the Calves of our lips.
ord, dt n1 dt n1 vvz pno32 p-acp av, cst pns32 vvb d vvb cc vvb pp-f, p-acp np1, pn31 vbz dt n1 pp-f vvb cc n1, av vmb pns12 vvb pno21 dt n2 pp-f po12 n2.
The first thing, which I will onely speake of now, is this, to find out what is the duty (that is plaine of it selfe) to which he excites them in these words.
The First thing, which I will only speak of now, is this, to find out what is the duty (that is plain of it self) to which he excites them in these words.
Resolution, it is one worke that advanceth every duty, every civill duty, much more duties that are spirituall. There is no work that a man goes on chearfully in,
Resolution, it is one work that Advanceth every duty, every civil duty, much more duties that Are spiritual. There is no work that a man Goes on cheerfully in,
n1, pn31 vbz crd n1 cst vvz d n1, d j n1, av-d av-dc n2 cst vbr j. pc-acp vbz dx n1 cst dt n1 vvz a-acp av-j p-acp,
except he prepare and fit himselfe by resolution. Therefore it is, that many Saints of God in Scripture took this course, to bind themselves by vowes to obedience; though there be bonds already lie at our doore, the bond of obedience, yet when we vow as David did, to walk holily before God, this adds another vow. He that without vows, transgresseth the Commandements of God, breaks Gods word, but he that transgresseth in a vow, breaks Gods word, and his owne too.
except he prepare and fit himself by resolution. Therefore it is, that many Saints of God in Scripture took this course, to bind themselves by vows to Obedience; though there be bonds already lie At our door, the bound of Obedience, yet when we Voelli as David did, to walk holily before God, this adds Another Voelli. He that without vows, Transgresseth the commandments of God, breaks God's word, but he that Transgresseth in a Voelli, breaks God's word, and his own too.
c-acp pns31 vvb cc vvi px31 p-acp n1. av pn31 vbz, cst d n2 pp-f np1 p-acp np1 vvd d n1, p-acp vvb px32 p-acp vvz p-acp n1; cs pc-acp vbb n2 av vvi p-acp po12 n1, dt n1 pp-f n1, av c-crq pns12 vvb p-acp np1 vdd, pc-acp vvi av-j p-acp np1, d vvz j-jn vvb. pns31 cst p-acp n2, vvz dt n2 pp-f np1, vvz npg1 n1, p-acp pns31 cst vvz p-acp dt n1, vvz ng1 n1, cc po31 d av.
I know Cardinall Bellarmine, and he more remarkably then any other of the Romish Writers, is very large and peremptory in declaring that that which is within the compasse of precept, cannot fall within the compasse of a vow, that no necessary duty can fall within the compasse of a vow.
I know Cardinal Bellarmine, and he more remarkably then any other of the Romish Writers, is very large and peremptory in declaring that that which is within the compass of precept, cannot fallen within the compass of a Voelli, that no necessary duty can fallen within the compass of a Voelli.
But if there were not Testimony of the Saints in Scripture, the Testimony of their owne Writers are sufficient evidence against it, besides the truth it self, Alphonsus, Picus, Cajetane, Valencia, these foure they are bold all of them to expresse themselves to be of another opinion;
But if there were not Testimony of the Saints in Scripture, the Testimony of their own Writers Are sufficient evidence against it, beside the truth it self, Alphonsus, Picus, Cajetane, Valencia, these foure they Are bold all of them to express themselves to be of Another opinion;
that properly and directly that that we are tied to, by the necessity of precept, most properly falls within the compasse of a vow, and it is most safe;
that properly and directly that that we Are tied to, by the necessity of precept, most properly falls within the compass of a Voelli, and it is most safe;
cst av-j cc av-j cst d pns12 vbr vvn p-acp, p-acp dt n1 pp-f n1, ds av-j vvz p-acp dt n1 pp-f dt n1, cc pn31 vbz av-ds j;
He tasked himselfe to these duties, thereby to keep, and hidge in his obedience. So will every Christian, that he may keep himselfe in the path of Piety, he will oft consider how he walks,
He tasked himself to these duties, thereby to keep, and hidge in his Obedience. So will every Christian, that he may keep himself in the path of Piety, he will oft Consider how he walks,
pns31 vvd px31 p-acp d n2, av pc-acp vvi, cc vvb p-acp po31 n1. av vmb d njp, cst pns31 vmb vvi px31 p-acp dt n1 pp-f n1, pns31 vmb av vvi c-crq pns31 vvz,
A heart will not easily be overcome with temptations, that is armed with good purposes; good purposes incite to Prayer, and practise, you take away perseverance, you take away practise and performance, you take away endeavour, if you take away resolution. Therefore if you will learne to keepe your selves in the wayes of Gods Commandements, learne oft to resolve, to purpose.
A heart will not Easily be overcome with temptations, that is armed with good Purposes; good Purposes incite to Prayer, and practise, you take away perseverance, you take away practise and performance, you take away endeavour, if you take away resolution. Therefore if you will Learn to keep your selves in the ways of God's commandments, Learn oft to resolve, to purpose.
dt n1 vmb xx av-j vbb vvn p-acp n2, cst vbz vvn p-acp j n2; j n2 vvi p-acp n1, cc vvi, pn22 vvb av n1, pn22 vvb av vvb cc n1, pn22 vvb av vvb, cs pn22 vvb av n1. av cs pn22 vmb vvi pc-acp vvi po22 n2 p-acp dt n2 pp-f npg1 n2, vvb av p-acp vvb, p-acp vvb.
We shall tread awry when we have done the best, but if there be a good purpose God takes that for performance, if we arme our selves with good resolutions.
We shall tread awry when we have done the best, but if there be a good purpose God Takes that for performance, if we arm our selves with good resolutions.
Let us not take this help from our selves, since we come short of performance, let us have endeavours, and purposes. This the Prophet teacheth them when they come to performe their thanks, they must have purposes, We will give thee. Those are the two first things he minds them of in generall.
Let us not take this help from our selves, since we come short of performance, let us have endeavours, and Purposes. This the Prophet Teaches them when they come to perform their thanks, they must have Purposes, We will give thee. Those Are the two First things he minds them of in general.
vvb pno12 xx vvi d n1 p-acp po12 n2, c-acp pns12 vvb j pp-f n1, vvb pno12 vhi n2, cc n2. d dt n1 vvz pno32 c-crq pns32 vvb pc-acp vvi po32 n2, pns32 vmb vhi n2, pns12 vmb vvi pno21. d vbr dt crd ord n2 pns31 vvz pno32 pp-f p-acp n1.
There are other things he minds them of, in perticuler, and they are these foure. The first is this, That Thankfullnesse is due to God for all his mercies.
There Are other things he minds them of, in particular, and they Are these foure. The First is this, That Thankfulness is due to God for all his Mercies.
pc-acp vbr j-jn n2 pns31 vvz pno32 pp-f, p-acp j, cc pns32 vbr d crd. dt ord vbz d, cst n1 vbz j-jn p-acp np1 p-acp d po31 n2.
It is due, by right of Lordship, because God is Lord and owner of all we have, he is Lord of our life and being, there is the Fountaine of all goodnesse.
It is due, by right of Lordship, Because God is Lord and owner of all we have, he is Lord of our life and being, there is the Fountain of all Goodness.
pn31 vbz j-jn, p-acp n-jn pp-f n1, p-acp np1 vbz n1 cc n1 pp-f d pns12 vhb, pns31 vbz n1 pp-f po12 n1 cc vbg, pc-acp vbz dt n1 pp-f d n1.
Whither should the streames run but back to the Fountaine, to the Sea? sayth Bernard, let the streames of thankfullnesse run back to the Head, they are drawne from grace, they come from God, the grace of pardon, and grace must returne to God, the grace of thankfullnesse.
Whither should the streams run but back to the Fountain, to the Sea? say Bernard, let the streams of thankfulness run back to the Head, they Are drawn from grace, they come from God, the grace of pardon, and grace must return to God, the grace of thankfulness.
it is a Debt to any man that doth us a courtesie, no lesse requitall can be made for the least good turne then thankfullnesse, yet those that they doe, are small, and they are tied by the bond of Charity, and by the Law of God, and they sin if they doe it not:
it is a Debt to any man that does us a courtesy, no less requital can be made for the least good turn then thankfulness, yet those that they do, Are small, and they Are tied by the bound of Charity, and by the Law of God, and they sin if they do it not:
pn31 vbz dt n1 p-acp d n1 cst vdz pno12 dt n1, av-dx dc n1 vmb vbi vvn p-acp dt ds j n1 av n1, av d cst pns32 vdb, vbr j, cc pns32 vbr vvn p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f np1, cc pns32 vvb cs pns32 vdb pn31 xx:
He gives it us when we give him thanks, and prayse, we pay him with his owne, we give not his mercy back in the kind, but vertually in the strength. He that gives glory to God, he gives the mercy back in strength.
He gives it us when we give him thanks, and praise, we pay him with his own, we give not his mercy back in the kind, but virtually in the strength. He that gives glory to God, he gives the mercy back in strength.
whether it be praise or glory, or blessing, or reverence, or worship. His name is glorious, though we give it not; his name is admirable, he will make his glory appeare, though we dishonour him.
whither it be praise or glory, or blessing, or Reverence, or worship. His name is glorious, though we give it not; his name is admirable, he will make his glory appear, though we dishonour him.
cs pn31 vbb vvb cc n1, cc n1, cc n1, cc n1. po31 n1 vbz j, c-acp pns12 vvb pn31 xx; po31 n1 vbz j, pns31 vmb vvi po31 vvb vvi, cs pns12 vvb pno31.
The Knee when it bowes before him, worships him, and the heart when it is ravished with admiration gives him reverence, and the tongue when it speakes of his prayse, gives him thankfullnesse; if God take these as gifts at our hands, that we owe, and can add no addition by it, we can doe no lesse then acknowledge that thankfullnesse is due to God for all his mercies. That is the first thing.
The Knee when it bows before him, worships him, and the heart when it is ravished with admiration gives him Reverence, and the tongue when it speaks of his praise, gives him thankfulness; if God take these as Gifts At our hands, that we owe, and can add no addition by it, we can do no less then acknowledge that thankfulness is due to God for all his Mercies. That is the First thing.
dt n1 c-crq pn31 n2 p-acp pno31, n2 pno31, cc dt n1 c-crq pn31 vbz vvn p-acp n1 vvz pno31 n1, cc dt n1 c-crq pn31 vvz pp-f po31 vvi, vvz pno31 n1; cs np1 vvb d p-acp n2 p-acp po12 n2, cst pns12 vvb, cc vmb vvi dx n1 p-acp pn31, pns12 vmb vdi dx dc cs vvi d n1 vbz j-jn p-acp np1 p-acp d po31 n2. cst vbz dt ord n1.
for here is the Stock upon which other graces are grafted, when once sin is pardoned, all temporall things prove comfortable. Therefore when they beg for the Pardon of sin, say they, We will give thee the Calves of our lips.
for Here is the Stock upon which other graces Are grafted, when once since is pardoned, all temporal things prove comfortable. Therefore when they beg for the Pardon of since, say they, We will give thee the Calves of our lips.
A Christian will be methodicall in his thankfullnesse as well as in his Prayer. I shewed before that devotion keeps good order, it prayes for spiritualls before temporalls, and against spiritualls before temporalls. And thankfullnesse keeps a good order, it gives thanks for the best mercies first, and most. Though all the mercies of God be good,
A Christian will be methodical in his thankfulness as well as in his Prayer. I showed before that devotion keeps good order, it prays for spirituals before temporals, and against spirituals before temporals. And thankfulness keeps a good order, it gives thanks for the best Mercies First, and most. Though all the Mercies of God be good,
dt njp vmb vbi j p-acp po31 n1 c-acp av c-acp p-acp po31 n1. pns11 vvd p-acp d n1 vvz j n1, pn31 vvz p-acp n2 p-acp n2, cc p-acp n2 p-acp n2. cc n1 vvz dt j n1, pn31 vvz n2 p-acp dt av-js n2 ord, cc av-ds. cs d dt n2 pp-f np1 vbb j,
as for pardon of sin, that swallowes up the heart, and takes up the whole latitude of the affections. There is thankfullnesse due for establishing us in our civill Callings,
as for pardon of since, that Swallows up the heart, and Takes up the Whole latitude of the affections. There is thankfulness due for establishing us in our civil Callings,
Many thanks are due for Creation, but more for redemption, for in Creating us, he made us once, but in redeeming us, he made us againe, and in giving us the hope of life everlasting, he makes us for ever. There is great thanks due for removing temporall Plagues,
Many thanks Are due for Creation, but more for redemption, for in Creating us, he made us once, but in redeeming us, he made us again, and in giving us the hope of life everlasting, he makes us for ever. There is great thanks due for removing temporal Plagues,
but more for the removing of his wrath and our sins. Therefore the Prophet would have them understand, that as they prayed, first, Take away iniquity, so they should give thanks in that order,
but more for the removing of his wrath and our Sins. Therefore the Prophet would have them understand, that as they prayed, First, Take away iniquity, so they should give thanks in that order,
cc-acp dc p-acp dt n-vvg pp-f po31 j cc po12 n2. av dt n1 vmd vhi pno32 vvi, cst c-acp pns32 vvd, ord, vvb av n1, av pns32 vmd vvi n2 p-acp d n1,
for in our Prayers we Pray for temporall things with conditions, but for spiritualls without conditions, as we pray for them more fervently, so we should be thankfull for them with more enlarged hearts.
for in our Prayers we Pray for temporal things with conditions, but for spirituals without conditions, as we pray for them more fervently, so we should be thankful for them with more enlarged hearts.
so thankfullnesse, in expressing it selfe in Gods goodnesse. It is a defect we find in the Missalls of the Romish Church, where we find many Prayers made to Saints, but not one forme of thankfullnesse. If it be lawfull to pray to them, it is lawfull to thanke them for favours received by them.
so thankfulness, in expressing it self in God's Goodness. It is a defect we find in the Missals of the Romish Church, where we find many Prayers made to Saints, but not one Form of thankfulness. If it be lawful to pray to them, it is lawful to thank them for favours received by them.
but for the particular, since they make so many Prayers to the Saints, why doe they not thanke them? As in the one, they are injurious to God in praying to Saints: so in the other they are injurious to the Saints, in not thanking them,
but for the particular, since they make so many Prayers to the Saints, why do they not thank them? As in the one, they Are injurious to God in praying to Saints: so in the other they Are injurious to the Saints, in not thanking them,
p-acp p-acp dt j, c-acp pns32 vvb av d n2 p-acp dt n2, q-crq vdb pns32 xx vvi pno32? p-acp p-acp dt pi, pns32 vbr j p-acp np1 p-acp vvg p-acp n2: av p-acp dt n-jn pns32 vbr j p-acp dt n2, p-acp xx vvg pno32,
for the mercies we may pray, we may give thanks. As Elisha spread himselfe upon the Child, hand upon hand, and face upon face, so in these two duties, the hands must be spread to God,
for the Mercies we may pray, we may give thanks. As Elisha spread himself upon the Child, hand upon hand, and face upon face, so in these two duties, the hands must be spread to God,
It is a signe of an ungratefull heart, to be fervent in begging mercies, and to be unmindfull of thankfullnesse. Therefore the Prophet bids them joyne thankfullnesse to Prayer.
It is a Signen of an ungrateful heart, to be fervent in begging Mercies, and to be unmindful of thankfulness. Therefore the Prophet bids them join thankfulness to Prayer.
Why doth he set it in the last place? To shew, that thanksgiving must close up Prayer. So will we give the Calves of our lips. That is the fourth thing.
Why does he Set it in the last place? To show, that thanksgiving must close up Prayer. So will we give the Calves of our lips. That is the fourth thing.
And how well doe all these, if they be put together concurr in the preparation we are to make this day for the Sacrament? Looke back to the first point delivered,
And how well do all these, if they be put together concur in the preparation we Are to make this day for the Sacrament? Look back to the First point Delivered,
cc c-crq av vdb d d, cs pns32 vbb vvn av vvi p-acp dt n1 pns12 vbr pc-acp vvi d n1 p-acp dt n1? vvb av p-acp dt ord n1 vvd,
therefore it is that he instituted the Sacrament, that it might be an instrument for the confirming and conveying of grace, it is the instrument that God useth.
Therefore it is that he instituted the Sacrament, that it might be an Instrument for the confirming and conveying of grace, it is the Instrument that God uses.
Thereupon it is, that diverse of the Fathers are bold to call it, the preservative against everlasting death, the conservative to everlasting life; the salve of imortallity. We come here to beg grace,
Thereupon it is, that diverse of the Father's Are bold to call it, the preservative against everlasting death, the conservative to everlasting life; the salve of imortallity. We come Here to beg grace,
For that purpose the Sacrament was instituted to confirme our faith, that we might not want a memoriall of all those great things that Christ wrought for us.
For that purpose the Sacrament was instituted to confirm our faith, that we might not want a memorial of all those great things that christ wrought for us.
c-acp cst n1 dt n1 vbds vvn p-acp vvb po12 n1, cst pns12 vmd xx vvi dt n1 pp-f d d j n2 cst np1 vvn p-acp pno12.
In this respect the Fathers call the Lords Supper, the pledge of eternity, the defence of faith, the hope of the Resurrection, because here grace is enlarged, it pleaseth God to enlarge and confirme it this way.
In this respect the Father's call the lords Supper, the pledge of eternity, the defence of faith, the hope of the Resurrection, Because Here grace is enlarged, it Pleases God to enlarge and confirm it this Way.
p-acp d n1 dt n2 vvb dt n2 n1, dt vvb pp-f n1, dt n1 pp-f n1, dt vvb pp-f dt n1, c-acp av n1 vbz vvn, pn31 vvz np1 p-acp vvb cc vvb pn31 d n1.
Lastly, here we acknowledge thankfullnesse to God for mercies, and make new purposes, and resolutions of obedience,, we arme our selues with new vowes.
Lastly, Here we acknowledge thankfulness to God for Mercies, and make new Purposes, and resolutions of Obedience,, we arm our selves with new vows.
ord, av pns12 vvb n1 p-acp np1 p-acp n2, cc vvi j n2, cc n2 pp-f n1,, pns12 vvb po12 n2 p-acp j n2.
It is called therefore the Eucharist, because all Gods mercies, are here summed up in the memoriall of them, in this blessed Sacrament. And here we give God thanks, not for one mercy,
It is called Therefore the Eucharist, Because all God's Mercies, Are Here summed up in the memorial of them, in this blessed Sacrament. And Here we give God thanks, not for one mercy,
pn31 vbz vvn av dt n1, c-acp d ng1 n2, vbr av vvd a-acp p-acp dt n1 pp-f pno32, p-acp d j-vvn n1. cc av pns12 vvb np1 n2, xx p-acp crd n1,
Therefore the Apostle calls it, the Cup of blessing: that is, the Cup of Thankfullnesse. Our blessed Saviour gave that ground to the Eucharist, for you know that he did breake the bread with giving of Thanks; to shew to us, sayth Chrysostome, how we should carry our selves,
Therefore the Apostle calls it, the Cup of blessing: that is, the Cup of Thankfulness. Our blessed Saviour gave that ground to the Eucharist, for you know that he did break the bred with giving of Thanks; to show to us, say Chrysostom, how we should carry our selves,
how we should behave and demeane our selves in receiving these blessed mysteries, how we should receive these Mysteries from the hand of that gracious goodnesse, that fountaine of mercy, that gives them with thankfullnesse receive them so as Christ gave them: he gave them with thankfullnesse.
how we should behave and demean our selves in receiving these blessed Mysteres, how we should receive these Mysteres from the hand of that gracious Goodness, that fountain of mercy, that gives them with thankfulness receive them so as christ gave them: he gave them with thankfulness.
so it doth not abound with any more then with metaphors. For a metaphor is as a Glasse in which we see by reflexion, that duty which in the literall precept comes to our understanding in a more familiar manner.
so it does not abound with any more then with metaphors. For a metaphor is as a Glass in which we see by reflection, that duty which in the literal precept comes to our understanding in a more familiar manner.
av pn31 vdz xx vvi p-acp d dc cs p-acp n2. p-acp dt n1 vbz p-acp dt n1 p-acp r-crq pns12 vvb p-acp n1, cst n1 r-crq p-acp dt j n1 vvz p-acp po12 n1 p-acp dt dc j-jn n1.
In the literall forme, God shewes us the duty, and in the metaphoricall forme he shewes us the beauties and delight, that is to be found in those precepts that he gives us.
In the literal Form, God shows us the duty, and in the metaphorical Form he shows us the beauty's and delight, that is to be found in those Precepts that he gives us.
For the grace of faith, the Apostle St. John tells us in Revel. 3. I counsell thee (sayth Christ to the Church of Laodicea ) that thou buy of me Gold tryed in the fire:
For the grace of faith, the Apostle Saint John tells us in Revel. 3. I counsel thee (say christ to the Church of Laodicea) that thou buy of me Gold tried in the fire:
For the grace of meeknesse, and innocency, St. Peter shewes us the way. 1 Pet. 2. As new Borne Babes desire the sincere Milke of the word, that ye may grow thereby.
For the grace of meekness, and innocency, Saint Peter shows us the Way. 1 Pet. 2. As new Born Babes desire the sincere Milk of the word, that you may grow thereby.
And for the work, and duty of Thankfullnesse, the Prophet Hosea in this place, which is one of the harshest metaphors that we meet with in all the Scriptures.
And for the work, and duty of Thankfulness, the Prophet Hosea in this place, which is one of the harshest metaphors that we meet with in all the Scriptures.
cc p-acp dt n1, cc n1 pp-f n1, dt n1 np1 p-acp d n1, r-crq vbz pi pp-f dt js n2 cst pns12 vvb p-acp p-acp d dt n2.
But for the work of prayse, and thanksgiving, to be set out under the metaphor of the Calves of the lips; it may seeme at the first view, a metaphor far fetched, but that there is no title in the Word of God,
But for the work of praise, and thanksgiving, to be Set out under the metaphor of the Calves of the lips; it may seem At the First view, a metaphor Far fetched, but that there is no title in the Word of God,
According to this acception, I spake of it in the Fore-noone, I told you this duty was added, the memoriall of it, to commend to them the remembrance of somewhat in generall: to mind them, De vovendo. De solvendo. Of the Vowing, of Thankfullnesse. Of the Payment, of Thankfullnesse.
According to this acception, I spoke of it in the Forenoon, I told you this duty was added, the memorial of it, to commend to them the remembrance of somewhat in general: to mind them, De vovendo. De solvendo. Of the Vowing, of Thankfulness. Of the Payment, of Thankfulness.
The prophet hereby would engage them, he makes them to give a pledge, a Hostage to God, that if he would be gracious to them, they would not be unmindfull of their Covenant againe, but returne praise and thanks.
The Prophet hereby would engage them, he makes them to give a pledge, a Hostage to God, that if he would be gracious to them, they would not be unmindful of their Covenant again, but return praise and thanks.
And for the second word, it is not the Calves of our Stalls, but of our selves: and in our selves, not the Calves of our hearts. A man would have thought that that should have carried the sway, and turned the Ballance;
And for the second word, it is not the Calves of our Stalls, but of our selves: and in our selves, not the Calves of our hearts. A man would have Thought that that should have carried the sway, and turned the Balance;
cc p-acp dt ord n1, pn31 vbz xx dt n2 pp-f po12 n2, p-acp pp-f po12 n2: cc p-acp po12 n2, xx dt n2 pp-f po12 n2. dt n1 vmd vhi vvn d cst vmd vhi vvn dt n1, cc vvd dt n1;
The first is, for the first word, why he instanceth in this creature, rather then any other, for there were other Creatures that were offered in sacrifice. The Turtles of our lips,
The First is, for the First word, why he Instanceth in this creature, rather then any other, for there were other Creatures that were offered in sacrifice. The Turtle of our lips,
dt ord vbz, p-acp dt ord n1, c-crq pns31 vvz p-acp d n1, av-c cs d j-jn, p-acp a-acp vbdr j-jn n2 cst vbdr vvn p-acp vvi. dt n2 pp-f po12 n2,
What doe we think should be the reason why he makes choyce of this creature, which if we compare Creature with Creature, seems the most grosse of all other to express the duty of thankfullnesse? We cannot say, it was onely in allusion to Sacrifice, for other Creatures were used in Sacrifice,
What do we think should be the reason why he makes choice of this creature, which if we compare Creature with Creature, seems the most gross of all other to express the duty of thankfulness? We cannot say, it was only in allusion to Sacrifice, for other Creatures were used in Sacrifice,
And there it is said for his entertainment, that he made ready the Fatted Calfe, and Garments, and Rings: these are to explaine to us the fruits of Christs death, and Sacrifice of himselfe,
And there it is said for his entertainment, that he made ready the Fatted Calf, and Garments, and Rings: these Are to explain to us the fruits of Christ death, and Sacrifice of himself,
cc a-acp pn31 vbz vvn p-acp po31 n1, cst pns31 vvd av-j dt vvn n1, cc n2, cc n2: d vbr pc-acp vvi p-acp pno12 dt n2 pp-f npg1 n1, cc n1 pp-f px31,
Yet this is not a sufficient reason, for though Christ were typified in the Calfe, he was so in the Lamb, it is so exprest by John Baptist himselfe, Behold the Lamb of God that taketh away the sins of the World.
Yet this is not a sufficient reason, for though christ were typified in the Calf, he was so in the Lamb, it is so expressed by John Baptist himself, Behold the Lamb of God that Takes away the Sins of the World.
av d vbz xx dt j n1, c-acp cs np1 vbdr vvn p-acp dt n1, pns31 vbds av p-acp dt n1, pn31 vbz av vvn p-acp np1 np1 px31, vvb dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1.
as the Calves of our lips: therefore I conceive, this reason may further be added. There is never a tittle of this Prayer, that the Prophet composed for the People,
as the Calves of our lips: Therefore I conceive, this reason may further be added. There is never a tittle of this Prayer, that the Prophet composed for the People,
c-acp dt n2 pp-f po12 n2: av pns11 vvb, d vvb vmb jc vbb vvn. pc-acp vbz av-x dt n1 pp-f d n1, cst dt n1 vvn p-acp dt n1,
In Jerem. 31. the People of Israell are compared to an untamed Heifer. In Hosea 4. they are called a Backsliding Heifer. Their rebellions were so great, that they are set downe by this metaphor, even Israell was an untamed Calfe, or Heifer.
In Jeremiah 31. the People of Israel Are compared to an untamed Heifer. In Hosea 4. they Are called a Backsliding Heifer. Their rebellions were so great, that they Are Set down by this metaphor, even Israel was an untamed Calf, or Heifer.
Further, this Creature that they are compared to for their rebellions, it was the Creature whereby they provoked God in the Desart, they made a calfe, and worshipped it.
Further, this Creature that they Are compared to for their rebellions, it was the Creature whereby they provoked God in the Desert, they made a calf, and worshipped it.
As it is observed of the Aegyptians, and the Israelites, the Israelites Sacrificed to the true God, those that the Aegyptians made their Gods. The Prophet would have them sacrifice themselves to God in that resemblance, whereby the Spirit of God, had set out their rebellion. As if they had sayed, we confesse we have rebelled from the womb,
As it is observed of the egyptians, and the Israelites, the Israelites Sacrificed to the true God, those that the egyptians made their God's The Prophet would have them sacrifice themselves to God in that resemblance, whereby the Spirit of God, had Set out their rebellion. As if they had said, we confess we have rebelled from the womb,
as an untamed Heifer, we have dealt unfaithfully in the Covenant; we have made to our selves Gods of Gold, we will now bring our selves under the yoak, not onely our necks, but our lips also.
as an untamed Heifer, we have dealt unfaithfully in the Covenant; we have made to our selves God's of Gold, we will now bring our selves under the yoke, not only our necks, but our lips also.
Yet, there is somwhat more in it, why he instanceth not onely in this creature, but in this condition of the creature. The Calves of our lips, it's not Ox or Heifer. It may seem this, they were novices in Religion, Vitulus is the first part;
Yet, there is somewhat more in it, why he Instanceth not only in this creature, but in this condition of the creature. The Calves of our lips, it's not Ox or Heifer. It may seem this, they were Novices in Religion, Calf is the First part;
av, pc-acp vbz av av-dc p-acp pn31, c-crq pns31 vvz xx av-j p-acp d n1, p-acp p-acp d n1 pp-f dt n1. dt n2 pp-f po12 n2, pn31|vbz xx n1 cc n1. pn31 vmb vvi d, pns32 vbdr n2 p-acp n1, np1 vbz dt ord n1;
they were not acquainted to give the Sacrifice of prais; now they were brought to the sight of themselves, they would give the Sacrifice of new praise. They were inured to dishonour God,
they were not acquainted to give the Sacrifice of praise; now they were brought to the sighed of themselves, they would give the Sacrifice of new praise. They were inured to dishonour God,
now we will sing Psalmes of thanks giving, and praise thee with songs of glory, and blessing. Here was a new change, it was the first fruits, the beginning of their offering, and obedience, therfore a calfe. It was not onely a new part,
now we will sing Psalms of thanks giving, and praise thee with songs of glory, and blessing. Here was a new change, it was the First fruits, the beginning of their offering, and Obedience, Therefore a calf. It was not only a new part,
av pns12 vmb vvi n2 pp-f vvz vvg, cc vvb pno21 p-acp n2 pp-f n1, cc n1. av vbds dt j vvi, pn31 vbds dt ord n2, dt n-vvg pp-f po32 vvg, cc n1, av dt n1. pn31 vbds xx av-j dt j vvi,
but they acknowledge that this sacrifice of praise was imperfect, it was not yet come to any maturity, & strength, & ripenesse, they did but bleat out praises yet, they could not come to sing songs of praise that were perfectly set,
but they acknowledge that this sacrifice of praise was imperfect, it was not yet come to any maturity, & strength, & ripeness, they did but bleat out praises yet, they could not come to sing songs of praise that were perfectly Set,
cc-acp pns32 vvb cst d n1 pp-f n1 vbds j, pn31 vbds xx av vvn p-acp d n1, cc n1, cc n1, pns32 vdd p-acp vvb av vvz av, pns32 vmd xx vvi pc-acp vvi n2 pp-f n1 cst vbdr av-j vvn,
as other of the Saints had done before. We cannot give thee a Sacrifice acceptable for persection, but as well as we can, we give thee a Sacrifice that thou art pleased to accept for the present, there is the Calves of our lips: that is the first, why Calves?
as other of the Saints had done before. We cannot give thee a Sacrifice acceptable for persecution, but as well as we can, we give thee a Sacrifice that thou art pleased to accept for the present, there is the Calves of our lips: that is the First, why Calves?
2ly Why the Calves of the lips? There is a double opposition, why not the Calves of our heards? Why not the calves that we take out of our Stalls? But the calves of our lips? I conceive why the Prophet sets it in this order; there are these three reasons.
2ly Why the Calves of the lips? There is a double opposition, why not the Calves of our heards? Why not the calves that we take out of our Stalls? But the calves of our lips? I conceive why the Prophet sets it in this order; there Are these three Reasons.
they were too prone to think well of their sacrifice: therfore hereby by turning the word with this metaphoricall, the Calves of our lips, he would draw them to consider that God was not delighted with the offring of the sacrifices they gave,
they were too prove to think well of their sacrifice: Therefore hereby by turning the word with this metaphorical, the Calves of our lips, he would draw them to Consider that God was not delighted with the offering of the Sacrifices they gave,
pns32 vbdr av j pc-acp vvi av pp-f po32 vvi: av av p-acp vvg dt n1 p-acp d j, dt n2 pp-f po12 n2, pns31 vmd vvi pno32 pc-acp vvi cst np1 vbds xx vvn p-acp dt n-vvg pp-f dt n2 pns32 vvd,
if they kept back their hearts and themselves. The Sacrifices that God expected was praise and obedience, spirituall Sacrifices, that they should not make their boast what Hecatombs they had offred,
if they kept back their hearts and themselves. The Sacrifices that God expected was praise and Obedience, spiritual Sacrifices, that they should not make their boast what Hecatombs they had offered,
cs pns32 vvd av po32 n2 cc px32. dt n2 cst np1 vvd vbds n1 cc n1, j n2, cst pns32 vmd xx vvi po32 n1 r-crq n2 pns32 vhd vvn,
He cares not for their sacrifice, if they withdraw themselves; no, he expects a sacrifice, I wil not take it out of thy house but out of thy heart, not out of thy fold, but out of thy self. The prophet would hereby lead them to this consideration, that they should give spirituall sacrifice, and look in their ceremoniall Sacrifice to that that was morall, that God expected.
He Cares not for their sacrifice, if they withdraw themselves; not, he expects a sacrifice, I will not take it out of thy house but out of thy heart, not out of thy fold, but out of thy self. The Prophet would hereby led them to this consideration, that they should give spiritual sacrifice, and look in their ceremonial Sacrifice to that that was moral, that God expected.
pns31 vvz xx p-acp po32 vvi, cs pns32 vvb px32; xx, pns31 vvz dt vvi, pns11 vmb xx vvi pn31 av pp-f po21 n1 p-acp av pp-f po21 n1, xx av pp-f po21 vvb, p-acp av pp-f po21 n1. dt n1 vmd av vvb pno32 p-acp d n1, cst pns32 vmd vvi j n1, cc vvb p-acp po32 j n1 p-acp d cst vbds j, cst np1 vvd.
The Sacrifice that God looked for, was praise, the lips to be the offering, the tongue the knife, the heart the Altar; both the Priest that offered the Sacrifice, and the Sacrifice, and the Altar, all, God would have from themselves. That is the first reason why the Prophet sayth not, the Calves of the Stalls: David sayth in one place, Then will we offer young Bullocks upon thine Altar;
The Sacrifice that God looked for, was praise, the lips to be the offering, the tongue the knife, the heart the Altar; both the Priest that offered the Sacrifice, and the Sacrifice, and the Altar, all, God would have from themselves. That is the First reason why the Prophet say not, the Calves of the Stalls: David say in one place, Then will we offer young Bullocks upon thine Altar;
Secondly, Another thing, why it is not said the Calves of our stalls, but the Calves of our lips, it was for their incouragement that they might not be backward in returning, and making retaliation to God.
Secondly, another thing, why it is not said the Calves of our stalls, but the Calves of our lips, it was for their encouragement that they might not be backward in returning, and making retaliation to God.
I require it not out of thy House, or out of thy Fold; they need not goe to Arabia for Spices, they need not goe as Abrahams Servant, to the Field for a Calfe; no, they had it in themselves, there was the fruit of the lips, the fruit of obedience, and praise, within themselves.
I require it not out of thy House, or out of thy Fold; they need not go to Arabia for Spices, they need not go as Abrahams Servant, to the Field for a Calf; no, they had it in themselves, there was the fruit of the lips, the fruit of Obedience, and praise, within themselves.
pns11 vvb pn31 xx av pp-f po21 n1, cc av pp-f po21 vvb; pns32 vvb xx vvi p-acp np1 p-acp n2, pns32 vvb xx vvi p-acp npg1 n1, p-acp dt n1 p-acp dt n1; av-dx, pns32 vhd pn31 p-acp px32, a-acp vbds dt n1 pp-f dt n2, dt n1 pp-f n1, cc vvb, p-acp px32.
Had it beene propounded so, it is likely that Worldly men would have beene ready to have kept back. As many of us, we are readier to give God the Calves of our lips, then of our Stalls; we love not to Sacrifice to God, of that that costs us somewhat, it should be the least and the worst,
Had it been propounded so, it is likely that Worldly men would have been ready to have kept back. As many of us, we Are Readier to give God the Calves of our lips, then of our Stalls; we love not to Sacrifice to God, of that that costs us somewhat, it should be the least and the worst,
vhd pn31 vbn vvn av, pn31 vbz j cst j n2 vmd vhi vbn j pc-acp vhi vvn av. p-acp d pp-f pno12, pns12 vbr jc pc-acp vvi np1 dt n2 pp-f po12 n2, av pp-f po12 n2; pns12 vvb xx p-acp vvb p-acp np1, pp-f d d n2 pno12 av, pn31 vmd vbi dt ds cc dt js,
The Prophet would prevent them here, in their Worldly mindednesse, that no man should have excuse: the Poore man could not plead, I have not wherewith to offer, he shews that God accepts any thing that comes from a good heart;
The Prophet would prevent them Here, in their Worldly Mindedness, that no man should have excuse: the Poor man could not plead, I have not wherewith to offer, he shows that God accepts any thing that comes from a good heart;
the Widdowes myte, the cup of cold water, the words, the Sacrifice of praise. As Lycurgus, sometimes when he set Lawes to the People of Sparta, whereby they should Worship their false Gods,
the Widow's myte, the cup of cold water, the words, the Sacrifice of praise. As Lycurgus, sometime when he Set Laws to the People of Sparta, whereby they should Worship their false God's,
and they were poore, cheape Sacrifices, and one asking him the reason why? Sayth he, that there may never be a Cessation. If I should charge them with costly Sacrifices, they would not continue to Sacrifice.
and they were poor, cheap Sacrifices, and one asking him the reason why? Say he, that there may never be a Cessation. If I should charge them with costly Sacrifices, they would not continue to Sacrifice.
cc pns32 vbdr j, j n2, cc pi vvg pno31 dt n1 q-crq? n1 pns31, cst a-acp vmb av-x vbi dt n1. cs pns11 vmd vvi pno32 p-acp j n2, pns32 vmd xx vvi p-acp n1.
So God, because he would not overcharge them with Sacrifices, he seeing the Worldlinesse of their minds, he sayth, not the Calves of your Folds, but the Calves of your lips. That is the second thing.
So God, Because he would not overcharge them with Sacrifices, he seeing the Worldliness of their minds, he say, not the Calves of your Folds, but the Calves of your lips. That is the second thing.
av np1, c-acp pns31 vmd xx vvi pno32 p-acp n2, pns31 vvg dt n1 pp-f po32 n2, pns31 vvz, xx dt n2 pp-f po22 n2, p-acp dt n2 pp-f po22 n2. cst vbz dt ord n1.
To shew that he that comes to praise God must bring pure, cleane, and undefiled lips. He that regards iniquity in his heart, or brings it in his lips, he offers the Calves of his lips, but God will not be pleased with a Sacrifice from that mans mouth, whose mouth is polluted with Blasphemy and prophanenesse, and obscene Language.
To show that he that comes to praise God must bring pure, clean, and undefiled lips. He that regards iniquity in his heart, or brings it in his lips, he offers the Calves of his lips, but God will not be pleased with a Sacrifice from that men Mouth, whose Mouth is polluted with Blasphemy and profaneness, and obscene Language.
The lips that are given to filthinesse, cannot give God a Sacrifice, they are polluted. The lips that are given to lying, and fraud, they cannot give God a Sacrifice they are deceitfull lips.
The lips that Are given to filthiness, cannot give God a Sacrifice, they Are polluted. The lips that Are given to lying, and fraud, they cannot give God a Sacrifice they Are deceitful lips.
and holy words, and holy breathings. That is the third thing, he calls them the Calves of the lips, that is, choyce, extraordinary lips. He would have such lips as he would have Calves upon the Altar, he would not have Calves that were lame & defiled; so, bring such lips as are acquainted with the praise of God;
and holy words, and holy breathings. That is the third thing, he calls them the Calves of the lips, that is, choice, extraordinary lips. He would have such lips as he would have Calves upon the Altar, he would not have Calves that were lame & defiled; so, bring such lips as Are acquainted with the praise of God;
cc j n2, cc j n2-vvg. cst vbz dt ord n1, pns31 vvz pno32 dt n2 pp-f dt n2, cst vbz, n1, j n2. pns31 vmd vhi d n2 c-acp pns31 vmd vhi n2 p-acp dt n1, pns31 vmd xx vhi n2 cst vbdr j cc vvn; av, vvb d n2 c-acp vbr vvn p-acp dt vvb pp-f np1;
A man would thinke it were better, we will give thee the Calves of our lives, then of our lips, or at least of our spirits and hearts. For David sets out the Sacrifice of God so, to be a humble, broken heart. It is the heart that God looks to, in all these, it is neither the eyes lift up in prayer,
A man would think it were better, we will give thee the Calves of our lives, then of our lips, or At least of our spirits and hearts. For David sets out the Sacrifice of God so, to be a humble, broken heart. It is the heart that God looks to, in all these, it is neither the eyes lift up in prayer,
and the eyes are lifted up, and the Knees bow, and if there be an Absence of that, nothing is pleasing but the lips themselves are abhominable, yet he saith, the Calves of our lips. There are two reasons of that.
and the eyes Are lifted up, and the Knees bow, and if there be an Absence of that, nothing is pleasing but the lips themselves Are abominable, yet he Says, the Calves of our lips. There Are two Reasons of that.
cc dt n2 vbr vvn a-acp, cc dt n2 vvb, cc cs pc-acp vbi dt n1 pp-f d, pix vbz vvg p-acp dt n2 px32 vbr j, av pns31 vvz, dt n2 pp-f po12 n2. pc-acp vbr crd n2 pp-f d.
One is this, though he mention not the heart, yet the heart is supposed, he need not mention it, it was taken in, The Calves of our lips, that is, of such lips as proceed from a cleane, pure, honest heart, because it is taken in, it is therefore not exprest.
One is this, though he mention not the heart, yet the heart is supposed, he need not mention it, it was taken in, The Calves of our lips, that is, of such lips as proceed from a clean, pure, honest heart, Because it is taken in, it is Therefore not expressed.
crd vbz d, cs pns31 vvb xx dt n1, av dt n1 vbz vvn, pns31 vvb xx vvi pn31, pn31 vbds vvn p-acp, dt n2 pp-f po12 n2, cst vbz, pp-f d n2 c-acp vvb p-acp dt j, j, j n1, c-acp pn31 vbz vvn p-acp, pn31 vbz av xx vvn.
because of their negligence in the expression of their thankfullnesse in the Outwaod man. To shew them, That though mentall praise be the chiefe thing that God looks to,
Because of their negligence in the expression of their thankfulness in the Outwaod man. To show them, That though mental praise be the chief thing that God looks to,
God will not onely be glorified in the soule, but in the body, he will not onely have the praise of the heart, but of the lips. We think to put off God,
God will not only be glorified in the soul, but in the body, he will not only have the praise of the heart, but of the lips. We think to put off God,
The Hypocrite is all for without, and the timerous Christian is all within: though he bow in the Temple of Baal, yet if he give God his heart, he thinks it is a good Sacrifice.
The Hypocrite is all for without, and the timorous Christian is all within: though he bow in the Temple of Baal, yet if he give God his heart, he thinks it is a good Sacrifice.
dt n1 vbz d p-acp p-acp, cc dt j np1 vbz d p-acp: c-acp pns31 n1 p-acp dt n1 pp-f np1, av cs pns31 vvb np1 po31 n1, pns31 vvz pn31 vbz dt j n1.
because he made both, he sanctifies both, and will save both; he calls them therefore to vocall praise, with the Calves of their lips: they were growne so, that they knew not how to doe this,
Because he made both, he Sanctifies both, and will save both; he calls them Therefore to vocal praise, with the Calves of their lips: they were grown so, that they knew not how to do this,
Secondly, the heart is included, for the Calves of our lips is the Sacrifice of our selves: he that gives God a gift, must give the whole, the lips are put for the whole, because they expresse the whole, therefore he instanceth in this part, that is put for the whole man.
Secondly, the heart is included, for the Calves of our lips is the Sacrifice of our selves: he that gives God a gift, must give the Whole, the lips Are put for the Whole, Because they express the Whole, Therefore he Instanceth in this part, that is put for the Whole man.
Then a man gives himselfe, when he gives the Strength of the faculties of his mind, and of the parts of his body, when he gives the glory of all his actions and intentions, when he learnes to deny himselfe. He that Sacrificeth, he parts with that which he Sacrificeth;
Then a man gives himself, when he gives the Strength of the faculties of his mind, and of the parts of his body, when he gives the glory of all his actions and intentions, when he learns to deny himself. He that Sacrificeth, he parts with that which he Sacrificeth;
av dt n1 vvz px31, c-crq pns31 vvz dt n1 pp-f dt n2 pp-f po31 n1, cc pp-f dt n2 pp-f po31 n1, c-crq pns31 vvz dt n1 pp-f d po31 n2 cc n2, c-crq pns31 vvz p-acp vvb px31. pns31 cst vvz, pns31 n2 p-acp d r-crq pns31 vvz;
when he brings all those sins which he was addicted to by nature, or hath contracted by custome, when he brings all to the obedience of Christ, and layes them upon the Altar of a penitent, contrite heart, such a man offers himselfe to God.
when he brings all those Sins which he was addicted to by nature, or hath contracted by custom, when he brings all to the Obedience of christ, and lays them upon the Altar of a penitent, contrite heart, such a man offers himself to God.
c-crq pns31 vvz d d n2 r-crq pns31 vbds vvn p-acp p-acp n1, cc vhz vvn p-acp n1, c-crq pns31 vvz d p-acp dt n1 pp-f np1, cc vvz pno32 p-acp dt n1 pp-f dt j-jn, j n1, d dt n1 vvz px31 p-acp np1.
There is nothing of that value, that we can give to God, as our selves, he that gives his whole selfe, gives all the duties that can be performed by man: He gives the Sacrifice of praise and Prayer, his hands are Dedicated to God in works of Charity, his eyes in Chastity, his heart in repentance, every faculty of his mind, all his whole selfe is consecrated to God.
There is nothing of that valve, that we can give to God, as our selves, he that gives his Whole self, gives all the duties that can be performed by man: He gives the Sacrifice of praise and Prayer, his hands Are Dedicated to God in works of Charity, his eyes in Chastity, his heart in Repentance, every faculty of his mind, all his Whole self is consecrated to God.
That is to make a true devotion sayth St. Austin, O si quis bene, &c. If any man will make a perfect vow, and Sacrifice to God, let him make a dedication of himselfe, Hoc est quod debetur, imago, this is that that God demands, this is that that we owe, the Image of Caesar, to returne to Caesar, and the Image of God to God, God made man for himselfe, therefore we should give our selves. See how farr we doe it, Christ he gave not any thing of himselfe, but himselfe for us, his whole selfe, we must make such a retalliation to give to God againe, not any thing of ours, but our selves, that God requires.
That is to make a true devotion say Saint Austin, Oh si quis bene, etc. If any man will make a perfect Voelli, and Sacrifice to God, let him make a dedication of himself, Hoc est quod debetur, imago, this is that that God demands, this is that that we owe, the Image of Caesar, to return to Caesar, and the Image of God to God, God made man for himself, Therefore we should give our selves. See how Far we do it, christ he gave not any thing of himself, but himself for us, his Whole self, we must make such a retaliation to give to God again, not any thing of ours, but our selves, that God requires.
cst vbz pc-acp vvi dt j n1 vvz n1 np1, uh fw-la fw-la fw-la, av cs d n1 vmb vvi dt j n1, cc n1 p-acp np1, vvb pno31 vvi dt n1 pp-f px31, fw-la fw-la fw-la fw-la, fw-la, d vbz d d np1 vvz, d vbz d d pns12 vvb, dt n1 pp-f np1, pc-acp vvi p-acp np1, cc dt n1 pp-f np1 p-acp np1, np1 vvd n1 p-acp px31, av pns12 vmd vvi po12 n2. vvb c-crq av-j pns12 vdb pn31, np1 pns31 vvd xx d n1 pp-f px31, p-acp px31 p-acp pno12, po31 j-jn n1, pns12 vmb vvi d dt n1 pc-acp vvi p-acp np1 av, xx d n1 pp-f png12, p-acp po12 n2, cst np1 vvz.
If we give any thing to the World, we give not our selves to God, if any thing to the pleasures of sin, if any thing of our selves to our selves, we give not our selves to God. The way to keepe our selves, is to give our selves to God.
If we give any thing to the World, we give not our selves to God, if any thing to the pleasures of since, if any thing of our selves to our selves, we give not our selves to God. The Way to keep our selves, is to give our selves to God.
The presumptuous man gives not himselfe to God, he gives not God his feare. The doubtfull, dispairing Christian, he gives not himselfe to God, he gives not God his hope. The covetous man gives the World his desire, the World hath his love, and his joy. He that consecrates himselfe to sin, let him see to whom he gives himselfe, not to God, who is one hat abhors iniquity, and transgression:
The presumptuous man gives not himself to God, he gives not God his Fear. The doubtful, despairing Christian, he gives not himself to God, he gives not God his hope. The covetous man gives the World his desire, the World hath his love, and his joy. He that consecrates himself to since, let him see to whom he gives himself, not to God, who is one hat abhors iniquity, and Transgression:
he that dedicates himselfe to sin, gives himselfe to him that is the Author of it, I abhor to name it, to whom we consecrate our selves, Christians Baptise themselves into the name of Satan, they give themselves in Sacrifice to the Devill: To consecrate our selves to sin, is to doe so, it is plaine, the Prophet puts not in the heart here,
he that dedicates himself to since, gives himself to him that is the Author of it, I abhor to name it, to whom we consecrate our selves, Christians Baptise themselves into the name of Satan, they give themselves in Sacrifice to the devil: To consecrate our selves to since, is to do so, it is plain, the Prophet puts not in the heart Here,
First, to shew them, and to teach to us, that thanksgiving, and praise, is a Sacrifice. Every duty of Christianity in which a man consecrates himselfe to God, is called a Sacrifice.
First, to show them, and to teach to us, that thanksgiving, and praise, is a Sacrifice. Every duty of Christianity in which a man consecrates himself to God, is called a Sacrifice.
Nay, and the Apostle St. Peter, 1. Pet. 2. he sets downe all Christian duties under this metaphor, we are made a holy Priesthood, in him we should offer the duties of Christianity there set downe, to make an oblation of them;
Nay, and the Apostle Saint Peter, 1. Pet. 2. he sets down all Christian duties under this metaphor, we Are made a holy Priesthood, in him we should offer the duties of Christianity there Set down, to make an oblation of them;
The Prophet therefore would draw them to this Consideration, that whereas they were much busied and imployed in offering legall Sacrifices, that they would look to the spirituall Sacrifices.
The Prophet Therefore would draw them to this Consideration, that whereas they were much busied and employed in offering Legal Sacrifices, that they would look to the spiritual Sacrifices.
dt n1 av vmd vvi pno32 p-acp d n1, cst cs pns32 vbdr d vvn cc vvn p-acp vvg j n2, cst pns32 vmd vvi p-acp dt j n2.
We may paralell it, Repentance is as a Trespasse-offring; Zeale is as a Burnt-offring, and praise is as a Free-will-offring: and thank fullnesse, that is as the offring of the first-fruits. He that brings sincerity to God, there is the oblation of unleavened bread.
We may parallel it, Repentance is as a Trespass offering; Zeal is as a Burnt-offering, and praise is as a Free-will-offring: and thank fullness, that is as the offering of the Firstfruits. He that brings sincerity to God, there is the oblation of unleavened bred.
There is no Christian duty but hath some proportion to some Sacrifice, it is that in truth, and effect that the Sacrifice typified. Therefore the Prophet to draw them from looking on their Sacrifices with a carnall eye, he instanceth in this, to teach them that every duty,
There is no Christian duty but hath Some proportion to Some Sacrifice, it is that in truth, and Effect that the Sacrifice typified. Therefore the Prophet to draw them from looking on their Sacrifices with a carnal eye, he Instanceth in this, to teach them that every duty,
pc-acp vbz dx np1 n1 cc-acp vhz d n1 p-acp d n1, pn31 vbz cst p-acp n1, cc n1 cst dt n1 vvn. av dt n1 pc-acp vvi pno32 p-acp vvg p-acp po32 n2 p-acp dt j vvb, pns31 vvz p-acp d, pc-acp vvi pno32 d d n1,
as I shewed out of the Scriptures, that it is reputed a Sacrifice, so I shall shew out of the same Scriptures, that it is a better Sacrifice, every one of them.
as I showed out of the Scriptures, that it is reputed a Sacrifice, so I shall show out of the same Scriptures, that it is a better Sacrifice, every one of them.
c-acp pns11 vvd av pp-f dt n2, cst pn31 vbz vvn dt n1, av pns11 vmb vvi av pp-f dt d n2, cst pn31 vbz dt jc vvi, d crd pp-f pno32.
For mercy, the Prophet Hosea tells us, I desire mercy, and not Sacrifice, and the works of piety more then Burnt offrings. Mercy is there preferred before Sacrifice. For obedience, Samuel tells us in 1 Sam. 15. I will have obedience, and not Sacrifice,
For mercy, the Prophet Hosea tells us, I desire mercy, and not Sacrifice, and the works of piety more then Burned offerings. Mercy is there preferred before Sacrifice. For Obedience, Samuel tells us in 1 Sam. 15. I will have Obedience, and not Sacrifice,
p-acp n1, dt n1 np1 vvz pno12, pns11 vvb n1, cc xx n1, cc dt n2 pp-f n1 av-dc cs vvn n2. n1 vbz a-acp vvn p-acp n1. p-acp n1, np1 vvz pno12 p-acp crd np1 crd pns11 vmb vhi n1, cc xx n1,
For repentance, David sayth, Thou delightest not in burnt Offrings, thou desirest not Sacrifice, else would I give it thee, thou delightest not in Burnt offrings.
For Repentance, David say, Thou delightest not in burned Offerings, thou Desirest not Sacrifice, Else would I give it thee, thou delightest not in Burned offerings.
p-acp n1, np1 vvz, pns21 vv2 xx p-acp j-vvn n2, pns21 vv2 xx n1, av vmd pns11 vvi pn31 pno21, pns21 vv2 xx p-acp vvd n2.
Lastly, for the duty of thank fullnesse, the Psalmist sayth, Psal. 69. there it is plaine, that the work of thankfullnesse is more acceptable to God, it is better then Sacrifice, I will praise the name of the Lord with a song, and magnifie him with thanksgiving:
Lastly, for the duty of thank fullness, the Psalmist say, Psalm 69. there it is plain, that the work of thankfulness is more acceptable to God, it is better then Sacrifice, I will praise the name of the Lord with a song, and magnify him with thanksgiving:
this also shall please the Lord better then a Bullock that hath hornes, and hoofs. The Calves of their Stall, and of their Fold, were not so acceptable to God,
this also shall please the Lord better then a Bullock that hath horns, and hoofs. The Calves of their Stall, and of their Fold, were not so acceptable to God,
d av vmb vvi dt n1 av-jc cs dt n1 cst vhz n2, cc n2. dt n2 pp-f po32 vvb, cc pp-f po32 vvb, vbdr xx av j p-acp np1,
as the praising of God with Songs, the Sacrifice of thanksgiving. The Prophet would teach them this, that thank fullnesse was not onely a Sacrifice, but a better Sacrifice.
as the praising of God with Songs, the Sacrifice of thanksgiving. The Prophet would teach them this, that thank fullness was not only a Sacrifice, but a better Sacrifice.
First, he that offers a Bullock, offers somewhat out of himselfe, he that gives obedience, gives himselfe, sayth Gregory, in the Sacrifice, there is the flesh of Beasts offered,
First, he that offers a Bullock, offers somewhat out of himself, he that gives Obedience, gives himself, say Gregory, in the Sacrifice, there is the Flesh of Beasts offered,
but in obedience, and in praise, there is our owne will, our owne rebellious will, the untamed Heifer of our owne stubborne hearts, they are offered to God.
but in Obedience, and in praise, there is our own will, our own rebellious will, the untamed Heifer of our own stubborn hearts, they Are offered to God.
cc-acp p-acp n1, cc p-acp vvb, a-acp vbz po12 d n1, po12 d j vmb, dt j n1 pp-f po12 d j n2, pns32 vbr vvn p-acp np1.
if we speake according to the Letter, and dying according to the institution. They were alwaies to vanish, they were alwaies Mortalia, now they are Mortifera; they were to die in time,
if we speak according to the letter, and dying according to the Institution. They were always to vanish, they were always Mortalia, now they Are Deadly; they were to die in time,
cs pns12 vvb vvg p-acp dt n1, cc vvg vvg p-acp dt n1. pns32 vbdr av p-acp vvb, pns32 vbdr av fw-la, av pns32 vbr np1; pns32 vbdr pc-acp vvi p-acp n1,
and now they are deadly: then they were abrogable, now they are abhominable. But he that offers duties of piety, gives God a living Sacrifice, he that offers himselfe. I beseech you Brethren give up your selves a holy living Sacrifice, Rom. 12. There is a great deale of odds, therefore let the Jews give eare to this, God looks not to the Sacrifice, but it is the Offerers that God looks to, not to the Offering, not to the Sacrifice that is offered.
and now they Are deadly: then they were abrogable, now they Are abominable. But he that offers duties of piety, gives God a living Sacrifice, he that offers himself. I beseech you Brothers give up your selves a holy living Sacrifice, Rom. 12. There is a great deal of odds, Therefore let the jews give ear to this, God looks not to the Sacrifice, but it is the Offerers that God looks to, not to the Offering, not to the Sacrifice that is offered.
cc av pns32 vbr j: av pns32 vbdr j, av pns32 vbr j. p-acp pns31 cst vvz n2 pp-f n1, vvz np1 dt vvg n1, pns31 cst vvz px31. pns11 vvb pn22 n2 vvb a-acp po22 n2 dt j j-vvg n1, np1 crd pc-acp vbz dt j n1 pp-f n2, av vvb dt np2 vvi n1 p-acp d, np1 vvz xx p-acp dt n1, p-acp pn31 vbz dt n2 cst np1 vvz p-acp, xx p-acp dt vvg, xx p-acp dt n1 cst vbz vvn.
but of their dispersion, that doth befall them now, and hath continued ever since the time of Christ, because now they are in this great misery of their dispersion, they hold this to be the meaning of the place, We will give the Calves of our lips;
but of their dispersion, that does befall them now, and hath continued ever since the time of christ, Because now they Are in this great misery of their dispersion, they hold this to be the meaning of the place, We will give the Calves of our lips;
cc-acp pp-f po32 n1, cst vdz vvi pno32 av, cc vhz vvn av p-acp dt n1 pp-f np1, c-acp av pns32 vbr p-acp d j n1 pp-f po32 n1, pns32 vvb d pc-acp vbi dt n1 pp-f dt n1, pns12 vmb vvi dt n2 pp-f po12 n2;
they read alwayes the Law of Moses, and perticularly those rytes of Sacrifice: and because they have not a Temple now to offer Sacrifice in, they read the Law; and they think that God accepts that for a ful offering of Sacrifice, because of this, We will give the Calves of our lips, because they read the rytes of Sacrifice; mistaking this place, that is intended by the Prophet for spirituall Sacrifices.
they read always the Law of Moses, and particularly those Rites of Sacrifice: and Because they have not a Temple now to offer Sacrifice in, they read the Law; and they think that God accepts that for a full offering of Sacrifice, Because of this, We will give the Calves of our lips, Because they read the Rites of Sacrifice; mistaking this place, that is intended by the Prophet for spiritual Sacrifices.
pns32 vvb av dt n1 pp-f np1, cc av-j d n2 pp-f n1: cc c-acp pns32 vhb xx dt n1 av pc-acp vvi n1 p-acp, pns32 vvb dt n1; cc pns32 vvb cst np1 vvz cst p-acp dt j n1 pp-f n1, c-acp pp-f d, pns12 vmb vvi dt n2 pp-f po12 n2, c-acp pns32 vvb dt n2 pp-f n1; vvg d n1, cst vbz vvn p-acp dt n1 p-acp j n2.
Therefore to convince the Jews, that their Sacrifices should end in time, the Prophet shews by this, that they should be abrogated. They boast of their Sacrifices, and even now God accepts spirituall Sacrifices, far beyond them,
Therefore to convince the jews, that their Sacrifices should end in time, the Prophet shows by this, that they should be abrogated. They boast of their Sacrifices, and even now God accepts spiritual Sacrifices, Far beyond them,
av pc-acp vvi dt np2, cst po32 n2 vmd vvi p-acp n1, dt n1 vvz p-acp d, cst pns32 vmd vbi vvn. pns32 vvb pp-f po32 n2, cc av av np1 vvz j n2, av-j p-acp pno32,
Secondly, let Christians give eare to this, as here is the Jews conviction, so here is the Christians inlargement, the Christians happinesse. Here we see the vertue,
Secondly, let Christians give ear to this, as Here is the jews conviction, so Here is the Christians enlargement, the Christians happiness. Here we see the virtue,
ord, vvb np1 vvb n1 p-acp d, c-acp av vbz dt np2 n1, av av vbz dt np1 n1, dt njpg2 n1. av pns12 vvb dt n1,
and strength of the Law continues, when the letter of the Law is killed, the morallity of the Sacrifice continues, though the ceremony be taken away. Let no man say he will not offer spirituall Sacrifices to God,
and strength of the Law continues, when the Letter of the Law is killed, the morality of the Sacrifice continues, though the ceremony be taken away. Let no man say he will not offer spiritual Sacrifices to God,
Doe not think that we are acceptable to God in outward performances, in things of ceremony, and things of rytes, it is the substantiall duties that he looks to, to give him not unleavened bread, but sincerity and simplicity of heart;
Do not think that we Are acceptable to God in outward performances, in things of ceremony, and things of Rites, it is the substantial duties that he looks to, to give him not unleavened bred, but sincerity and simplicity of heart;
not Doves, but innocency, not the LAMBS of our Fold, but simplicity and humility and meeknesse, not the Sacrifice, of Beasts, but of obedience. God expects not the dividing of the Creatures, but of our hearts. In a word, not the Calves of our Folds, but of praise and thanksgiving, that is the second reason why the Prophet instanceth in this phrase. He would teach them;
not Dove, but innocency, not the LAMBS of our Fold, but simplicity and humility and meekness, not the Sacrifice, of Beasts, but of Obedience. God expects not the dividing of the Creatures, but of our hearts. In a word, not the Calves of our Folds, but of praise and thanksgiving, that is the second reason why the Prophet Instanceth in this phrase. He would teach them;
xx n2, p-acp n1, xx dt n2 pp-f po12 vvb, p-acp n1 cc n1 cc n1, xx dt n1, pp-f n2, p-acp pp-f n1. np1 vvz xx dt vvg pp-f dt n2, p-acp pp-f po12 n2. p-acp dt n1, xx dt n2 pp-f po12 n2, p-acp pp-f vvb cc n1, cst vbz dt ord n1 q-crq dt n1 vvz p-acp d n1. pns31 vmd vvi pno32;
For Calves were such oblations as were taken in to all kind of Sacrifices. At the Consecration of their Priests, Exod. 29. they offered Calves, for the Burnt-offering this Creature was taken in, Levit. 1. This Creature was taken in for the Trespasse-offering. Levit. 4. For the Peace-offering, Levit. 9. At the solemnity of their Purification this Creature was Offered, Numb. 19. Then put it together, they used daily to Offer the Calves of their Stalls, and of their Folds: to shew them therefore that more frequently they must give God prayse, and thanks, that it must be a daily Sacrifice, he instanceth in this, The Calves of our lips;
For Calves were such Oblations as were taken in to all kind of Sacrifices. At the Consecration of their Priests, Exod 29. they offered Calves, for the Burnt-offering this Creature was taken in, Levit. 1. This Creature was taken in for the Trespass offering. Levit. 4. For the Peace-offering, Levit. 9. At the solemnity of their Purification this Creature was Offered, Numb. 19. Then put it together, they used daily to Offer the Calves of their Stalls, and of their Folds: to show them Therefore that more frequently they must give God praise, and thanks, that it must be a daily Sacrifice, he Instanceth in this, The Calves of our lips;
p-acp n2 vbdr d n2 c-acp vbdr vvn p-acp p-acp d j pp-f n2. p-acp dt n1 pp-f po32 n2, np1 crd pns32 vvd n2, p-acp dt j d n1 vbds vvn p-acp, np1 crd d n1 vbds vvn p-acp p-acp dt j. np1 crd p-acp dt j, np1 crd p-acp dt n1 pp-f po32 n1 d n1 vbds vvn, j. crd av vvd pn31 av, pns32 vvd av-j pc-acp vvi dt n2 pp-f po32 n2, cc pp-f po32 n2: pc-acp vvi pno32 av d dc av-j pns32 vmb vvi np1 n1, cc n2, cst pn31 vmb vbi dt av-j vvi, pns31 vvz p-acp d, dt n2 pp-f po12 n2;
In hearing of the word, thankfullnesse must goe up as a Sacrifice, that God hath given us his Ordinance; if we look upon the Sun, upon our Friends, upon our lives; looke any way, before us, behind us, still there is occasion of thankfullnesse, because Gods mercies are continued.
In hearing of the word, thankfulness must go up as a Sacrifice, that God hath given us his Ordinance; if we look upon the Sun, upon our Friends, upon our lives; look any Way, before us, behind us, still there is occasion of thankfulness, Because God's Mercies Are continued.
when we rise, when we lie downe, when we eat, when we fast, when we goe forth, when we returne, in every passage of our lives, there is occasion of the Sacrifice of thankfullnesse; that as they took in the oblation of Calves to all kind of Sacrifices, so he would have them take thankfullnesse in every duty,
when we rise, when we lie down, when we eat, when we fast, when we go forth, when we return, in every passage of our lives, there is occasion of the Sacrifice of thankfulness; that as they took in the oblation of Calves to all kind of Sacrifices, so he would have them take thankfulness in every duty,
when they professed to turne to God in repentance; when they prayed to God Take away iniquity, and we will give thee the Calves of our lips, that he might stir them up to offer the daily Sacrifice of praise. So David makes it a daily and hourely Sacrifice, Seaven times a day I will praise thee.
when they professed to turn to God in Repentance; when they prayed to God Take away iniquity, and we will give thee the Calves of our lips, that he might stir them up to offer the daily Sacrifice of praise. So David makes it a daily and hourly Sacrifice, Seaven times a day I will praise thee.
and there lies a great deale of weight in the connexion. Weake understandings will be too prone to wrest it, So will we give thee, Mark it, Take away iniquity and receive us graciously,
and there lies a great deal of weight in the connexion. Weak understandings will be too prove to wrest it, So will we give thee, Mark it, Take away iniquity and receive us graciously,
cc a-acp vvz dt j n1 pp-f n1 p-acp dt n1. j n2 vmb vbi av j p-acp vvb pn31, av vmb pns12 vvb pno21, vvb pn31, vvb av n1 cc vvb pno12 av-j,
or else not? I could recite some such Stories out of the blindnesse of Popery (but because they are out of the Legend, I think them not worthy the rehearsing) of those that have cast their Images into the Water, because they did not keep them from stormes, shall we think that they doe condition with God? No, the pious heart brings his Sacrifice in his hand, if thou wilt save me, I will blesse thee,
or Else not? I could recite Some such Stories out of the blindness of Popery (but Because they Are out of the Legend, I think them not worthy the rehearsing) of those that have cast their Images into the Water, Because they did not keep them from storms, shall we think that they do condition with God? No, the pious heart brings his Sacrifice in his hand, if thou wilt save me, I will bless thee,
cc av xx? pns11 vmd vvi d d n2 av pp-f dt n1 pp-f n1 (cc-acp c-acp pns32 vbr av pp-f dt n1, pns11 vvb pno32 xx j dt vvg) pp-f d cst vhb vvn po32 n2 p-acp dt n1, c-acp pns32 vdd xx vvi pno32 p-acp n2, vmb pns12 vvi cst pns32 vdb n1 p-acp np1? uh-dx, dt j n1 vvz po31 n1 p-acp po31 n1, cs pns21 vm2 p-acp pno11, pns11 vmb vvb pno21,
None of you would take it well at your Childrens, or at your Wives hands, to adhere to you in prosperity, and leave you in adversity, to say, I will live with you in plenty, but when plenty ceaseth,
None of you would take it well At your Children's, or At your Wives hands, to adhere to you in Prosperity, and leave you in adversity, to say, I will live with you in plenty, but when plenty ceases,
No, oft times the Hebrew Particle is onely a consequent, not a condition, and it is thus much, after, or when God hath brought me home, I will serve him more conscionably,
No, oft times the Hebrew Particle is only a consequent, not a condition, and it is thus much, After, or when God hath brought me home, I will serve him more Conscionably,
uh-dx, av n2 dt njp n1 vbz av-j dt j, xx dt n1, cc pn31 vbz av av-d, a-acp, cc c-crq np1 vhz vvn pno11 av-an, pns11 vmb vvi pno31 dc av-j,
so long we cannot blesse thee, thou wilt not accept the praise of sinfull lips; therefore first remove our iniquities, that we may give thee a pure Sacrifice of praise.
so long we cannot bless thee, thou wilt not accept the praise of sinful lips; Therefore First remove our iniquities, that we may give thee a pure Sacrifice of praise.
av av-j pns12 vmbx vvi pno21, pns21 vm2 xx vvi dt n1 pp-f j n2; av ord vvb po12 n2, cst pns12 vmb vvi pno21 dt j n1 pp-f n1.
It is not honour to God to take a Sacrifice from polluted lips, those lips that he hath made for himselfe. Therefore he hath made mans tongue, his glory, when we with one breath blasphemes that sacred name, and then perfunctorily blesse him.
It is not honour to God to take a Sacrifice from polluted lips, those lips that he hath made for himself. Therefore he hath made men tongue, his glory, when we with one breath blasphemes that sacred name, and then perfunctorily bless him.
pn31 vbz xx vvi p-acp np1 pc-acp vvi dt n1 p-acp vvn n2, d n2 cst pns31 vhz vvn p-acp px31. av pns31 vhz vvn ng1 n1, po31 n1, c-crq pns12 p-acp crd n1 n2 cst j n1, cc av av-j vvb pno31.
If I regard iniquity in my heart, the Lord will not heare my Prayers, nor accept my praise. In Psal. 50. he expresseth himselfe so, he brings in God reproving a Sinner that calls upon his name, and doth not forsake his sins.
If I regard iniquity in my heart, the Lord will not hear my Prayers, nor accept my praise. In Psalm 50. he Expresses himself so, he brings in God reproving a Sinner that calls upon his name, and does not forsake his Sins.
What hast thou to doe to take my name, or my word into thy mouth, since thou hatest to be reformed? It is well observed of Origen, when he was to make an Extempore Sermon to the people at Jerusalem, that because he was an Eloquent man, he would speake so, he let his Book fall open to choose his Text,
What hast thou to do to take my name, or my word into thy Mouth, since thou Hatest to be reformed? It is well observed of Origen, when he was to make an Extempore Sermon to the people At Jerusalem, that Because he was an Eloquent man, he would speak so, he let his Book fallen open to choose his Text,
we come to heare the word, and to Preach, and to sing to his praise, and we bring our sins with us, we make obstacles to the ascent of our Prayers by bringing our sins. O Cast away sin first.
we come to hear the word, and to Preach, and to sing to his praise, and we bring our Sins with us, we make obstacles to the ascent of our Prayers by bringing our Sins. Oh Cast away since First.
pns12 vvb p-acp vvb dt n1, cc p-acp vvb, cc p-acp vvb p-acp po31 vvi, cc pns12 vvb po12 n2 p-acp pno12, pns12 vvb n2 p-acp dt n1 pp-f po12 n2 p-acp vvg po12 n2. uh vvb av n1 ord.
If thou come to the House of God to offer Prayer. If thou come to offer obedience, attention in hearing the word, cast away sin, it will poyson all, it will make the word unprofitable, it will make our Prayers that they shall not ascend,
If thou come to the House of God to offer Prayer. If thou come to offer Obedience, attention in hearing the word, cast away since, it will poison all, it will make the word unprofitable, it will make our Prayers that they shall not ascend,
To the work of punishment, for all these three are in the former, Take away iniquity, remove thy judgement, and give us grace, take away iniquity, and then we shall boldly come to the Throne of Grace.
To the work of punishment, for all these three Are in the former, Take away iniquity, remove thy judgement, and give us grace, take away iniquity, and then we shall boldly come to the Throne of Grace.
p-acp dt n1 pp-f n1, p-acp d d crd vbr p-acp dt j, vvb av n1, vvb po21 n1, cc vvb pno12 n1, vvb av n1, cc av pns12 vmb av-j vvn p-acp dt n1 pp-f n1.
A good Servant of God will praise God, not onely when he smiles, but when he corrects him, not onely when all is prosperous, but in the middest of his callamities and sufferings. If he shut him up in his House, he will praise him;
A good Servant of God will praise God, not only when he smiles, but when he corrects him, not only when all is prosperous, but in the midst of his calamities and sufferings. If he shut him up in his House, he will praise him;
and while our hearts are cast downe, we cannot praise thee, thou must enlarge our hearts by removing thy punishment, and then we shall have opportunity to blesse thee:
and while our hearts Are cast down, we cannot praise thee, thou must enlarge our hearts by removing thy punishment, and then we shall have opportunity to bless thee:
cc cs po12 n2 vbr vvn a-acp, pns12 vmbx vvb pno21, pns21 vmb vvi po12 n2 p-acp vvg po21 n1, cc av pns12 vmb vhi n1 p-acp vvb pno21:
And as David sayth, Shall thy faithfullnesse be seene in the Grave? Or thy loving kindnesse in destruction? Wilt thou cut us off by judgements, and can we praise thee then? The dead remember thee not, if thou cut us of by thy plagues and stormes, how shall we praise thee then? Then our lips will be sealed up,
And as David say, Shall thy faithfulness be seen in the Grave? Or thy loving kindness in destruction? Wilt thou Cut us off by Judgments, and can we praise thee then? The dead Remember thee not, if thou Cut us of by thy plagues and storms, how shall we praise thee then? Then our lips will be sealed up,
Because a dull dejected Spirit is not fit for praise; Praise must be grafted upon joy. It is a word of Exhortation to those of dejected spirits, that they chide themselves out of their Melancholly passion,
Because a dull dejected Spirit is not fit for praise; Praise must be grafted upon joy. It is a word of Exhortation to those of dejected spirits, that they chide themselves out of their Melancholy passion,
since they have assurance of Gods favour, that they rob not God of thankfullnesse. A man of a dejected spirit, he thinks God doth all as an Enemy for the worse;
since they have assurance of God's favour, that they rob not God of thankfulness. A man of a dejected Spirit, he thinks God does all as an Enemy for the Worse;
Thirdly, and lastly, it hath respect, not onely to the works of God without, but to the work of God inward, and spirituall, to the work of grace. It hath respect to the work of sin and punishment, and now to the work of grace. So the meaning is this, Receive us graciously, and then we shall have enablement to blesse thee. See how they hang:
Thirdly, and lastly, it hath respect, not only to the works of God without, but to the work of God inward, and spiritual, to the work of grace. It hath respect to the work of sin and punishment, and now to the work of grace. So the meaning is this, Receive us graciously, and then we shall have enablement to bless thee. See how they hang:
ord, cc ord, pn31 vhz n1, xx av-j p-acp dt n2 pp-f np1 p-acp, p-acp p-acp dt n1 pp-f np1 j, cc j, p-acp dt n1 pp-f n1. pn31 vhz n1 p-acp dt n1 pp-f vvb cc n1, cc av p-acp dt n1 pp-f n1. av dt n1 vbz d, vvb pno12 av-j, cc av pns12 vmb vhi n1 pc-acp vvi pno21. vvb c-crq pns32 vvb:
first, Take away iniquity, and then we shall have boldnesse to blesse thee, remove thy judgements, and then we shall have opportunity to praise thee, powre thy grace on us,
First, Take away iniquity, and then we shall have boldness to bless thee, remove thy Judgments, and then we shall have opportunity to praise thee, pour thy grace on us,
ord, vvb av n1, cc av pns12 vmb vhi n1 pc-acp vvi pno21, vvb po21 n2, cc av pns12 vmb vhi n1 pc-acp vvi pno21, n1 po21 vvb p-acp pno12,
Can we give the Calves of our lips, unlesse thou give them to us? The Calves of our heards we have them from thee, but the Calves of our selves are harder to give.
Can we give the Calves of our lips, unless thou give them to us? The Calves of our heards we have them from thee, but the Calves of our selves Are harder to give.
We would faine blesse thee, but our lips are uncircumcised lips, they are tyed, Lord doe thou hallow them, sanctifie them, doe thou give us words, Take to you words.
We would feign bless thee, but our lips Are uncircumcised lips, they Are tied, Lord do thou hallow them, sanctify them, do thou give us words, Take to you words.
Where shall we get them? Doe thou open our lips, and thou shalt have the glory of our lips, put the words of praise into us, and then we will praise the;
Where shall we get them? Doe thou open our lips, and thou shalt have the glory of our lips, put the words of praise into us, and then we will praise thee;
The consideration of this will excite us to thankfullnesse, when we consider where the Fountaine is, whence we draw, that it is above, that it is not our owne arme that supports us, that it is not our owne Spirit that Santifies us,
The consideration of this will excite us to thankfulness, when we Consider where the Fountain is, whence we draw, that it is above, that it is not our own arm that supports us, that it is not our own Spirit that Santifies us,
dt n1 pp-f d vmb vvi pno12 p-acp n1, c-crq pns12 vvb c-crq dt n1 vbz, c-crq pns12 vvb, cst pn31 vbz a-acp, cst pn31 vbz xx po12 d vvi d vvz pno12, cst pn31 vbz xx po12 d n1 cst vvz pno12,
or our owne Spirit that suggests the words of Prayer, of praise, and thankfullnesse. The consideration of this, will excite us to Prayer, as well as to thankfullnesse. When we consider that every God gift is from above.
or our own Spirit that suggests the words of Prayer, of praise, and thankfulness. The consideration of this, will excite us to Prayer, as well as to thankfulness. When we Consider that every God gift is from above.
cc po12 d n1 cst vvz dt n2 pp-f n1, pp-f vvb, cc n1. dt n1 pp-f d, vmb vvi pno12 p-acp n1, c-acp av c-acp pc-acp n1. c-crq pns12 vvb d d np1 n1 vbz p-acp a-acp.
all is of God, all our sufficiency. Therefore the Prophet teacheth them, that the grace of Thankfullnesse was not powred out by the strength of their owne piety,
all is of God, all our sufficiency. Therefore the Prophet Teaches them, that the grace of Thankfulness was not poured out by the strength of their own piety,
d vbz pp-f np1, d po12 n1. av dt n1 vvz pno32, cst dt n1 pp-f n1 vbds xx vvn av p-acp dt n1 pp-f po32 d n1,
That is, take away our iniquity, and we will give thee the Sacrifice of righteousness; Take away our iniquity of cruelty, and we will give the Sacrifice of mercy; take away our iniquity of falshood, and we will give thee the Sacrifice of truth: take away our iniquity of ingratitude, and we will give thee the Sacrifice of Thankfullnesse. Powre thy grace on us,
That is, take away our iniquity, and we will give thee the Sacrifice of righteousness; Take away our iniquity of cruelty, and we will give the Sacrifice of mercy; take away our iniquity of falsehood, and we will give thee the Sacrifice of truth: take away our iniquity of ingratitude, and we will give thee the Sacrifice of Thankfulness. Pour thy grace on us,
cst vbz, vvb av po12 n1, cc pns12 vmb vvi pno21 dt n1 pp-f n1; vvb av po12 n1 pp-f n1, cc pns12 vmb vvi dt n1 pp-f n1; vvb av po12 n1 pp-f n1, cc pns12 vmb vvi pno21 dt n1 pp-f n1: vvb av po12 n1 pp-f n1, cc pns12 vmb vvi pno21 dt n1 pp-f n1. vvb po21 vvb p-acp pno12,
and then we will blesse thee, and blesse thee in a plentifull manner, we will pay thee of thine owne, give us thy grace, and we will give it thee againe.
and then we will bless thee, and bless thee in a plentiful manner, we will pay thee of thine own, give us thy grace, and we will give it thee again.
cc av pns12 vmb vvb pno21, cc vvb pno21 p-acp dt j n1, pns12 vmb vvi pno21 pp-f po21 d, vvb pno12 po21 n1, cc pns12 vmb vvi pn31 pno21 av.
every day millions of Oaths, and execrations. Shall we think that God will not be avenged on such a people as we are, that neither Law, nor Conscience, nor feare of Hell, nor plague, can yet keep us back from going on in that unprofitable sin that brings no advantage to us? It becomes us to look to God in this perticular, that he would reforme us in this,
every day millions of Oaths, and execrations. Shall we think that God will not be avenged on such a people as we Are, that neither Law, nor Conscience, nor Fear of Hell, nor plague, can yet keep us back from going on in that unprofitable since that brings no advantage to us? It becomes us to look to God in this particular, that he would reform us in this,
d n1 crd pp-f n2, cc n2. vmb pns12 vvi cst np1 vmb xx vbi vvn p-acp d dt n1 c-acp pns12 vbr, cst dx n1, ccx n1, ccx n1 pp-f n1, ccx n1, vmb av vvb pno12 av p-acp vvg a-acp p-acp d j n1 cst vvz dx n1 p-acp pno12? pn31 vvz pno12 pc-acp vvi p-acp np1 p-acp d j, cst pns31 vmd vvi pno12 p-acp d,
How hath he dealt with us graciously in the last sicknesse? Have we given him the Calves of our lips since? Have we beene so zealous in offering the Sacrifice of praise? No, no, it may be this second sicknesse is to punish our ingratitude for that. O yet returne!
How hath he dealt with us graciously in the last sickness? Have we given him the Calves of our lips since? Have we been so zealous in offering the Sacrifice of praise? No, no, it may be this second sickness is to Punish our ingratitude for that. Oh yet return!
np1 vhz pns31 vvn p-acp pno12 av-j p-acp dt ord n1? vhb pns12 vvn pno31 dt n2 pp-f po12 n2 a-acp? vhb pns12 vbn av j p-acp vvg dt n1 pp-f vvi? uh-dx, uh-dx, pn31 vmb vbi d vvb n1 vbz p-acp vvb po12 n1 p-acp d. uh av vvb!
if not, we shall blesse him in Heaven, if he doe, we shall blesse him here, and say with them in the Prophet, O take away iniquity, and receive us graciously, remove our sins, and remove thy judgements; remove our sins that we may have accesse to the Throne of grace;
if not, we shall bless him in Heaven, if he do, we shall bless him Here, and say with them in the Prophet, Oh take away iniquity, and receive us graciously, remove our Sins, and remove thy Judgments; remove our Sins that we may have access to the Throne of grace;
though it be the temptation of Seducement. A Christian is no where safe, but as St. Ambrose well, Temptations haunt us daily, in what place, or in what Action soever we are conversant.
though it be the temptation of Seducement. A Christian is no where safe, but as Saint Ambrose well, Temptations haunt us daily, in what place, or in what Actium soever we Are conversant.
as this Apostle, which is observable in all the Apostles, that however it is true of each of them, what was said of Tullyes Oratory, that they were able, being indued with the Spirit from above, to speake of every point of Doctrine that doth appertaine unto Salvation,
as this Apostle, which is observable in all the Apostles, that however it is true of each of them, what was said of Tullyes Oratory, that they were able, being endued with the Spirit from above, to speak of every point of Doctrine that does appertain unto Salvation,
the Doctrine of Justification, that he handles above the rest. St. John hath one Argument that he was peculiar in, the Doctrine of Love. St. Peter of Judgement. St. Jude of Apostacy. St. James of Temptation.
the Doctrine of Justification, that he handles above the rest. Saint John hath one Argument that he was peculiar in, the Doctrine of Love. Saint Peter of Judgement. Saint U^de of Apostasy. Saint James of Temptation.
That you may see it is his peculiar Argument in this narrow compasse of words I have read, he name the word at least six times, he sets it downe in all the severall parts, he defines what it is that is called Tentation, he divides it into the severall Branches. The Temptation of Seduction, The Temptation of Probation,
That you may see it is his peculiar Argument in this narrow compass of words I have read, he name the word At least six times, he sets it down in all the several parts, he defines what it is that is called Tentation, he divides it into the several Branches. The Temptation of Seduction, The Temptation of Probation,
and when that tryall is wrought, though the premises be very sharp, yet they alwaies end in a blessed Conclusion, in blessednesse, and in the Crowne of life.
and when that trial is wrought, though the premises be very sharp, yet they always end in a blessed Conclusion, in blessedness, and in the Crown of life.
cc c-crq cst n1 vbz vvn, cs dt n2 vbb j j, av pns32 av vvb p-acp dt j-vvn n1, p-acp n1, cc p-acp dt n1 pp-f n1.
For the Temptations of seduction, he shewes the Originall of them, both, Negative, they are not from God, God cannot be tempted, nor tempteth he any man.
For the Temptations of seduction, he shows the Original of them, both, Negative, they Are not from God, God cannot be tempted, nor tempts he any man.
Affirmative, they are from our owne corrupt lusts, and noysome concupisence, Every man is tempted when he is drawne away by his owne lusts and enticed.
Affirmative, they Are from our own corrupt Lustiest, and noisome concupiscence, Every man is tempted when he is drawn away by his own Lustiest and enticed.
j, pns32 vbr p-acp po12 d j n2, cc j n1, d n1 vbz vvn c-crq pns31 vbz vvn av p-acp po31 d n2 cc vvn.
and complaine of hard usage to thinke our afflictions sharp and irk some, therefore for this the Apostle useth a word of Support, and incouragement to establish our hearts that we doe not think them long, bitter, and sharp, because they are onely sent for tryall, and in the end rewarded with a Crowne, and that Crowne, the Crowne of life.
and complain of hard usage to think our afflictions sharp and irk Some, Therefore for this the Apostle uses a word of Support, and encouragement to establish our hearts that we do not think them long, bitter, and sharp, Because they Are only sent for trial, and in the end rewarded with a Crown, and that Crown, the Crown of life.
cc vvi pp-f j n1 pc-acp vvi po12 n2 j cc vvi d, av p-acp d dt n1 vvz dt n1 pp-f vvb, cc n1 pc-acp vvi po12 n2 cst pns12 vdb xx vvi pno32 av-j, j, cc j, c-acp pns32 vbr av-j vvn p-acp n1, cc p-acp dt n1 vvn p-acp dt n1, cc d n1, dt n1 pp-f n1.
because he is the Author of afflicting, therefore for this end he lends us a word of prevention, and anticipation to keepe us off from entring into such considerations and thoughts.
Because he is the Author of afflicting, Therefore for this end he lends us a word of prevention, and anticipation to keep us off from entering into such considerations and thoughts.
c-acp pns31 vbz dt n1 pp-f vvg, av p-acp d n1 pns31 vvz pno12 dt n1 pp-f n1, cc n1 pc-acp vvi pno12 a-acp p-acp vvg p-acp d n2 cc n2.
and to put off all the blame from our selves with a Non feci, or Non taliter feci, or Invitus feci, either with Sarah to deny, and say I did it not, or with Eve to excuse it,
and to put off all the blame from our selves with a Non Feci, or Non taliter Feci, or Unwillingly Feci, either with Sarah to deny, and say I did it not, or with Eve to excuse it,
cc pc-acp vvi a-acp d dt n1 p-acp po12 n2 p-acp dt fw-fr fw-fr, cc fw-fr fw-la fw-la, cc np1 fw-la, d p-acp np1 p-acp vvb, cc vvb pns11 vdd pn31 xx, cc p-acp n1 p-acp vvb pn31,
The thing I am now to speake of and begin first with is this word of support and incouragement, and it may well be called a Support, because nothing can more uphold a man (either in the one kind of temptation or in the other ) then to remember the Heavenly reward, the Crowne of glory that is stated and assured to the induring of tribulation, therefore with this now I begin with the word of Support in these words.
The thing I am now to speak of and begin First with is this word of support and encouragement, and it may well be called a Support, Because nothing can more uphold a man (either in the one kind of temptation or in the other) then to Remember the Heavenly reward, the Crown of glory that is stated and assured to the enduring of tribulation, Therefore with this now I begin with the word of Support in these words.
dt n1 pns11 vbm av pc-acp vvi pp-f cc vvi ord p-acp vbz d n1 pp-f vvb cc n1, cc pn31 vmb av vbi vvn dt vvb, c-acp pix vmb av-dc vvi dt n1 (av-d p-acp dt crd j pp-f n1 cc p-acp dt j-jn) av pc-acp vvi dt j vvi, dt vvb pp-f n1 cst vbz vvn cc vvn p-acp dt vvg pp-f n1, av p-acp d av pns11 vvb p-acp dt n1 pp-f vvb p-acp d n2.
Then the description of the assurance of this Crowne, or blessednesse thus promised, it is the Crowne of life, that the Lord hath promised, or assured to them that love him.
Then the description of the assurance of this Crown, or blessedness thus promised, it is the Crown of life, that the Lord hath promised, or assured to them that love him.
av dt n1 pp-f dt n1 pp-f d n1, cc n1 av vvd, pn31 vbz dt n1 pp-f n1, cst dt n1 vhz vvn, cc vvn p-acp pno32 cst vvb pno31.
The first is the description of the Person, that is the Mark at whom the Arrowes of Temptations and Tribulation are shot, in whom these Darts are fastened, the description of the Person to whom the promise is made, the man that indureth Temptation. There are two words it consists of.
The First is the description of the Person, that is the Mark At whom the Arrows of Temptations and Tribulation Are shot, in whom these Darts Are fastened, the description of the Person to whom the promise is made, the man that Endureth Temptation. There Are two words it consists of.
Homo is a word of nature, Vir is a word that betokeneth vertue: Homo signifies a man of Mortality; Vir a man of Spirit. The difference is very obvious,
Homo is a word of nature, Vir is a word that Betokeneth virtue: Homo signifies a man of Mortality; Vir a man of Spirit. The difference is very obvious,
Therefore it is observed in the three Learned Languages, that the same word signifieth Valour and Manhood, and Fontitude, the same word signifies to be a Man, and to be Valiant.
Therefore it is observed in the three Learned Languages, that the same word signifies Valour and Manhood, and Fontitude, the same word signifies to be a Man, and to be Valiant.
av pn31 vbz vvn p-acp dt crd j n2, cst dt d n1 vvz n1 cc n1, cc n1, dt d n1 vvz pc-acp vbi dt n1, cc pc-acp vbi j.
Then if we come to the witnesse of the Scripture, there is frequent use of the word to call a valiant, stout, godly, zealous man, indefinitely by the name of a man, Jer. 5.1. when God bids them run up and downe the Streets of Jerusalem. See if you can find a man.
Then if we come to the witness of the Scripture, there is frequent use of the word to call a valiant, stout, godly, zealous man, indefinitely by the name of a man, Jer. 5.1. when God bids them run up and down the Streets of Jerusalem. See if you can find a man.
It is not meant simply, if you can find Hominem, but Virum, a man, a godly man, one that executeth judgement, and righteousnesse, there was a multitude of hominum, abundance of men, but there was a great paucity virorum, of vertuous men.
It is not meant simply, if you can find Hominem, but Virum, a man, a godly man, one that Executeth judgement, and righteousness, there was a multitude of hominum, abundance of men, but there was a great paucity virorum, of virtuous men.
It was so in the New Testament, St. Paul in 1. Cor. 16. joynes them sweetly, Quit yourselves like men, be strong, to shew, that the Strength, especially Strength of the Spirit, and Fortitude, is a Masculine, and manly vertue, especially if we bring it to the Touch-stone of Tribulation, and Temptation. The Spirit of a man, that is, of a righteous and religious man, is seene in nothing more,
It was so in the New Testament, Saint Paul in 1. Cor. 16. joins them sweetly, Quit yourselves like men, be strong, to show, that the Strength, especially Strength of the Spirit, and Fortitude, is a Masculine, and manly virtue, especially if we bring it to the Touchstone of Tribulation, and Temptation. The Spirit of a man, that is, of a righteous and religious man, is seen in nothing more,
then in enduring Tribulation. Therefore that, that the Comedian sayd in another case, Homo homini, &c. If you alter it, it will serve here, Vir homini. What is the difference betweene a Man and a Man? much every way, there is a Man by nature, Vir saeculi, there is a man by Grace, Vir dei, a man of God, St. Paul hath it often.
then in enduring Tribulation. Therefore that, that the Comedian said in Another case, Homo Homini, etc. If you altar it, it will serve Here, Vir Homini. What is the difference between a Man and a Man? much every Way, there is a Man by nature, Vir Saeculi, there is a man by Grace, Vir dei, a man of God, Saint Paul hath it often.
And that the man of God may be perfect, 2. Tim. 3. The same that is here indefinitly by St. James called a Man, is by St. Paul called a man of God. Reason defines a man of nature, but grace and vertue defines a man in Christianity, he is the most man, that is the most Christian. St. Jerome therefore in Tribulation and Temptation, observing the difference very well, in his Epistle to Polybius, hath this passage,
And that the man of God may be perfect, 2. Tim. 3. The same that is Here indefinitely by Saint James called a Man, is by Saint Paul called a man of God. Reason defines a man of nature, but grace and virtue defines a man in Christianity, he is the most man, that is the most Christian. Saint Jerome Therefore in Tribulation and Temptation, observing the difference very well, in his Epistle to Polybius, hath this passage,
cc cst dt n1 pp-f np1 vmb vbi j, crd np1 crd dt d cst vbz av av-j p-acp n1 np1 vvn dt n1, vbz p-acp n1 np1 vvn dt n1 pp-f np1. n1 vvz dt n1 pp-f n1, p-acp vvb cc n1 vvz dt n1 p-acp np1, pns31 vbz dt av-ds n1, cst vbz dt av-ds njp. n1 np1 av p-acp n1 cc n1, vvg dt n1 av av, p-acp po31 n1 p-acp np1, vhz d n1,
for a man not to be sensible of affliction, and Tribulation, it is above the reach, above the nature of man, above a man of mortality: but for a man not to beare his affliction, it is beneath the Spirit of a man, beneath a man that should have courage and fortitude; for this present Argument we may so apply it, there is Proprium hominis & proprium viri, to have Tribulation, is Proprium hominis, to beare Tribulation with a stout courage, that is Proprium viri, proper both wayes.
for a man not to be sensible of affliction, and Tribulation, it is above the reach, above the nature of man, above a man of mortality: but for a man not to bear his affliction, it is beneath the Spirit of a man, beneath a man that should have courage and fortitude; for this present Argument we may so apply it, there is Proprium hominis & proprium viri, to have Tribulation, is Proprium hominis, to bear Tribulation with a stout courage, that is Proprium viri, proper both ways.
It is the property of a man of mortality, to be subject to Tribulation, because our life is a warfare full of feares, and sorrowes, and outcries, and Tribulations. Man is borne to trouble (as Eliphaz in Job, Chap. 5.7. speakes) as the sparks fly upward.
It is the property of a man of mortality, to be Subject to Tribulation, Because our life is a warfare full of fears, and sorrows, and Outcries, and Tribulations. Man is born to trouble (as Eliphaz in Job, Chap. 5.7. speaks) as the sparks fly upward.
Then there is another property withall, Proprium viri, the property of a man that is such by vertue and grace, to indure Tribulation, to indure as a Man, that is,
Then there is Another property withal, Proprium viri, the property of a man that is such by virtue and grace, to endure Tribulation, to endure as a Man, that is,
av pc-acp vbz j-jn n1 av, fw-la fw-la, dt n1 pp-f dt n1 cst vbz d p-acp n1 cc n1, p-acp vvb n1, p-acp vvb p-acp dt n1, cst vbz,
Now for this perticular in this place, as it is here set downe, we must not take the word any way, to distinguish Age or Sex, not as if it did betoken distinction of Age, because God did put Spirit, and vertue,
Now for this particular in this place, as it is Here Set down, we must not take the word any Way, to distinguish Age or Sex, not as if it did betoken distinction of Age, Because God did put Spirit, and virtue,
av p-acp d j p-acp d n1, c-acp pn31 vbz av vvn a-acp, pns12 vmb xx vvi dt n1 d n1, pc-acp vvi n1 cc n1, xx c-acp cs pn31 vdd vvi n1 pp-f n1, p-acp np1 vdd vvi n1, cc n1,
and courage, into the mouths and hearts of Babes, and Sucklings, he raiseth such sometimes to be Confessors, and Martyrs, (as St. Austin speakes) before they have Age to judge of Sufferings;
and courage, into the mouths and hearts of Babes, and Sucklings, he Raiseth such sometime to be Confessors, and Martyrs, (as Saint Austin speaks) before they have Age to judge of Sufferings;
cc n1, p-acp dt n2 cc n2 pp-f n2, cc ng1, pns31 vvz d av pc-acp vbi n2, cc n2, (c-acp n1 np1 vvz) c-acp pns32 vhb n1 p-acp vvb pp-f n2;
We must not take it, as though he excluded younger yeares from induring tentation, and glorifying God that way, he that puts Prayse into the mouth of Babes, may put fortitude; we must not exclude that Age, but any Age that indures temptation is a blessed man.
We must not take it, as though he excluded younger Years from enduring tentation, and glorifying God that Way, he that puts Praise into the Mouth of Babes, may put fortitude; we must not exclude that Age, but any Age that endures temptation is a blessed man.
pns12 vmb xx vvi pn31, c-acp cs pns31 vvd jc n2 p-acp vvg n1, cc vvg np1 d n1, pns31 cst vvz vvb p-acp dt n1 pp-f n2, vmb vvi n1; pns12 vmb xx vvi d n1, p-acp d n1 cst vvz n1 vbz dt j-vvn n1.
And then it notes not a distinction of Sex, because we read of feminine patience of those that were more then femenine, of Agatho, and Apollonia, in the Primitive Church, of the Mother of the Machabees, what excellent Heroick spirits had they? They went beyond the courage of men, in induring Persecution for the name of Christ.
And then it notes not a distinction of Sex, Because we read of Faemin patience of those that were more then Faemin, of Agatho, and Apollonia, in the Primitive Church, of the Mother of the Maccabees, what excellent Heroic spirits had they? They went beyond the courage of men, in enduring Persecution for the name of christ.
therefore St. Ambrose moves the Question, and answers well upon those words, Psal. 1.1. Blessed is the man that hath not walked in the Counsell of the ungodly.
Therefore Saint Ambrose moves the Question, and answers well upon those words, Psalm 1.1. Blessed is the man that hath not walked in the Counsel of the ungodly.
av n1 np1 vvz dt n1, cc vvz av p-acp d n2, np1 crd. vvn vbz dt n1 cst vhz xx vvn p-acp dt n1 pp-f dt j.
St. Ambrose hereupon makes the Question, Num quid a consortio beatitudinis exclusit mulieres quia virum solum beatum nuncupavit? Doth he exclude the other Sex from the fellowship and society of blisse and beatitude, because he saith, Blessed is the man? He answers well, God forbid we should have such an Opinion, they are both equally called to grace, they have both equaly title to glory, ubi labor est equalis, &c. where there is equality of grace and piety, wee must not make inequality of glory and distinction of Crownes. They have both the same grace, breath after the same hope, walke in the path of the same pilgrimage, indure tribulation alike and glorifie God alike therefore both have a like title to the Crowne.
Saint Ambrose hereupon makes the Question, Num quid a consortio beatitudinis exclusit mulieres quia virum solum Beatum nuncupavit? Does he exclude the other Sex from the fellowship and society of bliss and beatitude, Because he Says, Blessed is the man? He answers well, God forbid we should have such an Opinion, they Are both equally called to grace, they have both equally title to glory, ubi labour est equalis, etc. where there is equality of grace and piety, we must not make inequality of glory and distinction of Crowns. They have both the same grace, breath After the same hope, walk in the path of the same pilgrimage, endure tribulation alike and Glorify God alike Therefore both have a like title to the Crown.
n1 np1 av vvz dt n1, fw-la fw-la dt fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la? vdz pns31 vvi dt j-jn n1 p-acp dt n1 cc n1 pp-f n1 cc n1, c-acp pns31 vvz, vvn vbz dt n1? pns31 vvz av, np1 vvb pns12 vmd vhi d dt n1, pns32 vbr av-d av-j vvn p-acp n1, pns32 vhb d av-j n1 p-acp n1, fw-la n1 fw-la fw-la, av c-crq pc-acp vbz n1 pp-f vvb cc n1, pns12 vmb xx vvi n1 pp-f n1 cc n1 pp-f n2. pns32 vhb d dt d n1, n1 p-acp dt d vvb, vvb p-acp dt n1 pp-f dt d n1, vvi n1 av-j cc vvi np1 av-j av av-d vhb dt j n1 p-acp dt n1.
It is not a word that betokens distinction of Sex but it is set downe by this word, blessed is the man, to let us see that the induring of tribulation requires a high courage and a manly spirit not a womannish nature,
It is not a word that betokens distinction of Sex but it is Set down by this word, blessed is the man, to let us see that the enduring of tribulation requires a high courage and a manly Spirit not a womanish nature,
pn31 vbz xx dt n1 cst vvz n1 pp-f n1 p-acp pn31 vbz vvn a-acp p-acp d n1, vvn vbz dt n1, pc-acp vvi pno12 vvi d dt vvg pp-f n1 vvz dt j n1 cc dt j n1 xx dt j n1,
nor as Saint Paul in another case, he must not bee a young scholler, a novice in Christianity that comes once to encounter temptation, nothing will so much try the spirit of a man as persecution and tribulation, of what nature soever it be.
nor as Saint Paul in Another case, he must not be a young scholar, a novice in Christianity that comes once to encounter temptation, nothing will so much try the Spirit of a man as persecution and tribulation, of what nature soever it be.
Admitt they be temptations of Suggestion that are the Temptations of Sathan, when a man is to wrestle with Principallities and powers and to incounter with spirituall wickednesses in high places, had hee not neede to have a great deale of grace, to have the spirit of a man, that is the spirit of a Christian.
Admit they be temptations of Suggestion that Are the Temptations of Sathan, when a man is to wrestle with Principalities and Powers and to encounter with spiritual Wickednesses in high places, had he not need to have a great deal of grace, to have the Spirit of a man, that is the Spirit of a Christian.
Admitt it be the temptation of Tribulation from God, when a man (as Saint Paul saith he fought with beasts at Ephesus ) is to deale with vnreasonable men, to encounter with poverty in estate, with contempt and despite, he had need to plucke up his heart, to double his spirit, to get spirit, vertue, and grace; he had need to have the distillation of manhood to beare tribulation.
Admit it be the temptation of Tribulation from God, when a man (as Saint Paul Says he fought with beasts At Ephesus) is to deal with unreasonable men, to encounter with poverty in estate, with contempt and despite, he had need to pluck up his heart, to double his Spirit, to get Spirit, virtue, and grace; he had need to have the distillation of manhood to bear tribulation.
Seneca observed well that single vertue is not enough to endure tribulation and affliction; there is in the enduring tribulation a great concurrence of all vertue.
Senecca observed well that single virtue is not enough to endure tribulation and affliction; there is in the enduring tribulation a great concurrence of all virtue.
np1 vvn av cst j n1 vbz xx av-d p-acp vvb n1 cc n1; pc-acp vbz p-acp dt vvg n1 dt j n1 pp-f d n1.
First prudence, in an eminent degree, when a man useth wisdome to encounter with those dangers, that hee is not able to decline nor were honourable to avoyde.
First prudence, in an eminent degree, when a man uses Wisdom to encounter with those dangers, that he is not able to decline nor were honourable to avoid.
ord n1, p-acp dt j n1, c-crq dt n1 vvz n1 p-acp vvb p-acp d n2, cst pns31 vbz xx j p-acp vvb ccx vbdr j p-acp vvi.
Wee must carry it further to those vertues hee never dreamed off for there is requisite to the enduring of temptation, besides Faith, Hope, Love, contempt of the world, a humble opinion of a mans selfe; there is no grace that is not need full to make up this concurrence in the man that indures Tribulation,
we must carry it further to those Virtues he never dreamed off for there is requisite to the enduring of temptation, beside Faith, Hope, Love, contempt of the world, a humble opinion of a men self; there is no grace that is not needs full to make up this concurrence in the man that endures Tribulation,
Therefore Apuleius observes of Ʋlisses, that he went through as many dangers, as Hercules did labours; he that will goe through his labours, had need be more then a man. He observes of Ʋlysses, that in all those dangers he was carryed through,
Therefore Apuleius observes of Ʋlisses, that he went through as many dangers, as Hercules did labours; he that will go through his labours, had need be more then a man. He observes of Ʋlysses, that in all those dangers he was carried through,
and supported by vertue. He went into the Cyclopus Den, and was not kept there, vertue brought him out, he went into the Poeticall Hell, vertue brought him out, he sailed through Scylla and Charibdis; he drank of the Cyrcean Cups,
and supported by virtue. He went into the Cyclopus Den, and was not kept there, virtue brought him out, he went into the Poetical Hell, virtue brought him out, he sailed through Scylla and Charybdis; he drank of the Cyrcean Cups,
Turne this upon any of the Apostles, Prophets, or Martyrs of former time, see what carried them through so many Persecutions, with an undaunted spirit;
Turn this upon any of the Apostles, prophets, or Martyrs of former time, see what carried them through so many Persecutions, with an undaunted Spirit;
vvb d p-acp d pp-f dt n2, n2, cc n2 pp-f j n1, vvb r-crq vvd pno32 p-acp av d n2, p-acp dt j n1;
look upon St. Paul and Job, St. Paul had as many labours as Hercules, as many dangers as Ʋlysses, St. Paul was night and day in the Sea, and was not drowned, he suffered Bonds and imprisonment, but the word of God was not bound.
look upon Saint Paul and Job, Saint Paul had as many labours as Hercules, as many dangers as Ʋlysses, Saint Paul was night and day in the Sea, and was not drowned, he suffered Bonds and imprisonment, but the word of God was not bound.
vvb p-acp n1 np1 cc n1, n1 np1 vhd p-acp d vvz p-acp np1, p-acp d n2 p-acp np1, n1 np1 vbds n1 cc n1 p-acp dt n1, cc vbds xx vvn, pns31 vvd n2 cc n1, p-acp dt n1 pp-f np1 vbds xx vvn.
St. Paul was a Free-man in bonds, the Sea could not swallow him, what brought him forth? Faith, and grace, and vertue, the Spirit of a man, that is grace wrought in St. Paul. Look upon holy Job, he sits on the Dunghill, as Chrysostome speaks, the Dunghill was as a Theatre or Stage, on which Job as a Champion was set,
Saint Paul was a Freeman in bonds, the Sea could not swallow him, what brought him forth? Faith, and grace, and virtue, the Spirit of a man, that is grace wrought in Saint Paul. Look upon holy Job, he sits on the Dunghill, as Chrysostom speaks, the Dunghill was as a Theatre or Stage, on which Job as a Champion was Set,
And what was that that carryed Job through so many bad Messages, so many tart and sharp encounters? That vertue and grace, that is infused into the Spirit of a man a Christian, that made him so undaunted in bearing it, that he was as St. Chrysostome speakes, a man of Adamant, of flint, impenetrable, not to be moved, as a military Bullwarke, impregnable. All this Grace did.
And what was that that carried Job through so many bad Messages, so many tart and sharp encounters? That virtue and grace, that is infused into the Spirit of a man a Christian, that made him so undaunted in bearing it, that he was as Saint Chrysostom speaks, a man of Adamant, of flint, impenetrable, not to be moved, as a military Bulwark, impregnable. All this Grace did.
cc q-crq vbds d cst vvd n1 p-acp av d j n2, av d j cc j n2? cst n1 cc n1, cst vbz vvn p-acp dt n1 pp-f dt n1 dt njp, cst vvd pno31 av j p-acp vvg pn31, cst pns31 vbds p-acp n1 np1 vvz, dt n1 pp-f n1, pp-f n1, j, xx pc-acp vbi vvn, p-acp dt j n1, j. av-d d vvb vdd.
Therefore to wind it up, that which Dionysius that was sometime a King, but after he was dispossest of his Kingdome, was addicted much to Platoes Philosophy, that which he answered seasonably,
Therefore to wind it up, that which Dionysius that was sometime a King, but After he was dispossessed of his Kingdom, was addicted much to Plato's Philosophy, that which he answered seasonably,
Much is it with grace, and the Spirit of God, Grace it is infinitly better then Platoes Philosophy; besides all other benefits from grace, the word of Gods grace, it both shews what we are, Homines, men of mortality, and inableth us to be what we should be;
Much is it with grace, and the Spirit of God, Grace it is infinitely better then plato's Philosophy; beside all other benefits from grace, the word of God's grace, it both shows what we Are, Homines, men of mortality, and enableth us to be what we should be;
Here now is this word of the Apostle, with an Emphasis set upon it, he sets it downe vir, not homo, Blessed is the man that indureth tentation. Here is the first thing.
Here now is this word of the Apostle, with an Emphasis Set upon it, he sets it down vir, not homo, Blessed is the man that Endureth tentation. Here is the First thing.
av av vbz d n1 pp-f dt n1, p-acp dt n1 vvn p-acp pn31, pns31 vvz pn31 p-acp fw-la, xx fw-la, j-vvn vbz dt n1 cst vvz n1. av vbz dt ord n1.
Of the spirituall temptations he speakes afterwards, in the words that follow, but here, of the temptations of tryall, not of seduction; yet the Apostle would rather expresse it thus, he would use this word, he calls Tribulation, temptation, as shewing a holy Conquest he had gotten of it already, he expresseth it by an easy word,
Of the spiritual temptations he speaks afterwards, in the words that follow, but Here, of the temptations of trial, not of seduction; yet the Apostle would rather express it thus, he would use this word, he calls Tribulation, temptation, as showing a holy Conquest he had got of it already, he Expresses it by an easy word,
as St. Paul, 2 Cor. 12. he hath one word peculiar to him, that he calls tribulations, weaknesses, infirmities, St. Paul fillips them off with an easie, slight word,
as Saint Paul, 2 Cor. 12. he hath one word peculiar to him, that he calls tribulations, Weaknesses, infirmities, Saint Paul fillips them off with an easy, slight word,
Of the temptations of •seduction, it is not generally true, that there is blessednesse and happinesse for the man that endures them, a man is not to endure them but to repel them.
Of the temptations of •seduction, it is not generally true, that there is blessedness and happiness for the man that endures them, a man is not to endure them but to repel them.
Those Temptations are not to be indured, but disdained, and abhorred, and cast out of our hearts, it is not blessed is the man that endures these, but blessed is the man that Suppresseth them.
Those Temptations Are not to be endured, but disdained, and abhorred, and cast out of our hearts, it is not blessed is the man that endures these, but blessed is the man that Suppresses them.
d n2 vbr xx pc-acp vbi vvn, p-acp j-vvn, cc vvn, cc vvd av pp-f po12 n2, pn31 vbz xx vvn vbz dt n1 cst vvz d, p-acp vvn vbz dt n1 cst vvz pno32.
but the first care a Christian must take it to resist these, resist the Devill and he will flee, if a man out of faintnesse of Spirit yeild to these temptations, he brings not a blessing, but a curse.
but the First care a Christian must take it to resist these, resist the devil and he will flee, if a man out of faintness of Spirit yield to these temptations, he brings not a blessing, but a curse.
p-acp dt ord n1 dt njp vmb vvi pn31 p-acp vvb d, vvb dt n1 cc pns31 vmb vvi, cs dt n1 av pp-f n1 pp-f n1 vvb p-acp d n2, pns31 vvz xx dt n1, p-acp dt n1.
But let them goe, because it is understood here of the temptations of troubles, and afflictions, and chastisements. It is well they are called temptations.
But let them go, Because it is understood Here of the temptations of Troubles, and afflictions, and chastisements. It is well they Are called temptations.
cc-acp vvb pno32 vvi, c-acp pn31 vbz vvn av pp-f dt n2 pp-f n2, cc n2, cc n2. pn31 vbz av pns32 vbr vvn n2.
for all Tribulation is Gods sacred Furnace, his holy, celestiall touchstone, whereby God takes a tryall of those vertues that are in us, they are sent for the proofe and tryall of vertue,
for all Tribulation is God's sacred Furnace, his holy, celestial touchstone, whereby God Takes a trial of those Virtues that Are in us, they Are sent for the proof and trial of virtue,
when the Sun shines faire, all is well with us, a little vertue will goe farr, but in the houre of Temptation, the day of affliction, and chastisement,
when the Sun shines fair, all is well with us, a little virtue will go Far, but in the hour of Temptation, the day of affliction, and chastisement,
c-crq dt n1 vvz j, d vbz av p-acp pno12, dt j n1 vmb vvi av-j, p-acp p-acp dt n1 pp-f n1, dt n1 pp-f n1, cc n1,
but if they be not sanctified they prove Temptations, poverty, paine of body, disgrace in the World, whatsoever ordinary way men take to ease themselves, ordinarily the effect is, they drive them to repine, and murmur, to ill meanes of supply;
but if they be not sanctified they prove Temptations, poverty, pain of body, disgrace in the World, whatsoever ordinary Way men take to ease themselves, ordinarily the Effect is, they drive them to repine, and murmur, to ill means of supply;
And that that our Saviour calls suffering of persecution, Blessed are they that suffer persecution, St. James calls here, suffering of tentation, Blessed is the man that endureth Tentation.
And that that our Saviour calls suffering of persecution, Blessed Are they that suffer persecution, Saint James calls Here, suffering of tentation, Blessed is the man that Endureth Tentation.
But then there is the other, the entertainment that is to be given in that word, Endure tentations, it is not the having of Temptations that brings blessednesse,
But then there is the other, the entertainment that is to be given in that word, Endure tentations, it is not the having of Temptations that brings blessedness,
p-acp av pc-acp vbz dt n-jn, dt n1 cst vbz pc-acp vbi vvn p-acp d n1, vvb n2, pn31 vbz xx dt vhg pp-f n2 cst vvz n1,
and correction that God sends, their hearts are hardened, as Pharoahs, and Ahabs, they are smitten, and doe not greive, as God complaines in Scripture, this is one of the worse tempers of all.
and correction that God sends, their hearts Are hardened, as Pharaohs, and Ahabs, they Are smitten, and do not grieve, as God complains in Scripture, this is one of the Worse tempers of all.
cc n1 cst np1 vvz, po32 n2 vbr vvn, p-acp npg1, cc n2, pns32 vbr vvn, cc vdb xx vvi, p-acp np1 vvz p-acp n1, d vbz pi pp-f dt jc n2 pp-f d.
It is not patience, but stupidity, as St. Bernard speaks, here is a patience would make a man impatient, worthy of impatience, a State worthy of reproofe, no, it is the enduring of Temptation,
It is not patience, but stupidity, as Saint Bernard speaks, Here is a patience would make a man impatient, worthy of impatience, a State worthy of reproof, no, it is the enduring of Temptation,
Not all kind of enduring, there may be a bearing of Temptation, when there is murmuring, repineing, and discontent, that is not patience, that is not to beare, and indure; but take it then,
Not all kind of enduring, there may be a bearing of Temptation, when there is murmuring, repining, and discontent, that is not patience, that is not to bear, and endure; but take it then,
xx d j pp-f vvg, pc-acp vmb vbi dt vvg pp-f n1, c-crq pc-acp vbz vvg, j-vvg, cc j-jn, cst vbz xx n1, cst vbz xx p-acp vvb, cc vvi; cc-acp vvb pn31 av,
as St. Cyprian speakes, it is a grace that hath a great latitude, you may bring it to these foure variations, to know what it is to endure tribulation.
as Saint Cyprian speaks, it is a grace that hath a great latitude, you may bring it to these foure variations, to know what it is to endure tribulation.
then he brought honour. It is not a faint patience, that is magnified, patience is a magnanimous, a heroick vertue, it must be a magnanimous patience that indures Tribulation, that is not discouraged with enduring, but animated, and encouraged;
then he brought honour. It is not a faint patience, that is magnified, patience is a magnanimous, a heroic virtue, it must be a magnanimous patience that endures Tribulation, that is not discouraged with enduring, but animated, and encouraged;
Secondly, to indure, that is, humbly, and meekly, for otherwise courage and fortitude, if it be not tempered with meeknesse vapours forth into fury. There are Malefactors often,
Secondly, to endure, that is, humbly, and meekly, for otherwise courage and fortitude, if it be not tempered with meekness vapours forth into fury. There Are Malefactors often,
ord, pc-acp vvi, cst vbz, av-j, cc av-j, p-acp av n1 cc n1, cs pn31 vbb xx vvn p-acp n1 n2 av p-acp n1. pc-acp vbr n2 av,
when they are upon the wheele, and the rack, they will spit defiance, and seeme very resolute. And many men when they are under Gods hand, in any great callamity, in any great Tribulation, you shall have them so impatient, that they vomit out blasphemy against Heaven, which is not grace, the effect of a valiant spirit, but of a desperate spirit.
when they Are upon the wheel, and the rack, they will spit defiance, and seem very resolute. And many men when they Are under God's hand, in any great calamity, in any great Tribulation, you shall have them so impatient, that they vomit out blasphemy against Heaven, which is not grace, the Effect of a valiant Spirit, but of a desperate Spirit.
c-crq pns32 vbr p-acp dt n1, cc dt n1, pns32 vmb vvi n1, cc vvb j j. cc d n2 c-crq pns32 vbr p-acp n2 n1, p-acp d j n1, p-acp d j n1, pn22 vmb vhi pno32 av j, cst pns32 vvi av n1 p-acp n1, r-crq vbz xx n1, dt n1 pp-f dt j n1, cc-acp pp-f dt j n1.
Patience as it is a stout grace, so it is a humble grace, full of meeknesse, that is true patience, that is callme and gentle, not furious not fierce. That is the second, there must be,
Patience as it is a stout grace, so it is a humble grace, full of meekness, that is true patience, that is callme and gentle, not furious not fierce. That is the second, there must be,
n1 c-acp pn31 vbz dt j vvb, av pn31 vbz dt j vvi, j pp-f n1, cst vbz j n1, cst vbz j-jn cc j, xx j xx j. cst vbz dt ord, pc-acp vmb vbi,
and give a still patience, it is not a still patience, that is enough, but a chearfull patience, a patience that hath alacrity, a still patience is ofttimes but a smothering patience.
and give a still patience, it is not a still patience, that is enough, but a cheerful patience, a patience that hath alacrity, a still patience is ofttimes but a smothering patience.
cc vvi dt av n1, pn31 vbz xx dt av n1, cst vbz av-d, cc-acp dt j n1, dt n1 cst vhz n1, dt j n1 vbz av p-acp dt j-vvg n1.
Men ofttimes bite in impatience, they speake no discontented words, they shew no discontented gesture or looke, but yet they are sullen and dejected, and thoughtfull,
Men ofttimes bite in impatience, they speak no discontented words, they show no discontented gesture or look, but yet they Are sullen and dejected, and thoughtful,
np1 av vvb p-acp n1, pns32 vvb dx j-vvn n2, pns32 vvb dx j-vvn n1 cc vvb, p-acp av pns32 vbr j cc vvn, cc j,
that that makes true induring is alacrity; a Christian is not onely content, but willing to indure Tribulation, he labours after St. Pauls flight, he breaths after that excellent spirit to glory, and to rejoyce in Tribulation, he takes it, not onely patiently,
that that makes true enduring is alacrity; a Christian is not only content, but willing to endure Tribulation, he labours After Saint Paul's flight, he breathes After that excellent Spirit to glory, and to rejoice in Tribulation, he Takes it, not only patiently,
d cst vvz j vvg vbz n1; dt njp vbz xx av-j j, p-acp j pc-acp vvi n1, pns31 vvz p-acp n1 npg1 n1, pns31 vvz p-acp d j n1 p-acp n1, cc p-acp vvb p-acp n1, pns31 vvz pn31, xx av-j av-j,
And what is it to endure with constancie? to make patience to runne to the end of her race, to draw the thread of patience to the greatest length, for constancie is nothing but the length of patience; patience in her perfect worth is constancie, they are neere of kin, patience is a short constancie,
And what is it to endure with constancy? to make patience to run to the end of her raze, to draw the thread of patience to the greatest length, for constancy is nothing but the length of patience; patience in her perfect worth is constancy, they Are near of kin, patience is a short constancy,
but much glorie, seeing there are many great and long tribulations, we know what we deserve, not what wee shall suffer; therefore there must be constancie to patience, that we may carrie away the blessing to make patience to runne out to the length, He that endureth unto the end, it is he that hath title unto the Crowne.
but much glory, seeing there Are many great and long tribulations, we know what we deserve, not what we shall suffer; Therefore there must be constancy to patience, that we may carry away the blessing to make patience to run out to the length, He that Endureth unto the end, it is he that hath title unto the Crown.
cc-acp d n1, vvg pc-acp vbr d j cc av-j n2, pns12 vvb r-crq pns12 vvi, xx r-crq pns12 vmb vvi; av pc-acp vmb vbi n1 p-acp n1, cst pns12 vmb vvi av dt vvg pc-acp vvi n1 pc-acp vvi av p-acp dt n1, pns31 cst vvz p-acp dt n1, pn31 vbz pns31 cst vhz n1 p-acp dt n1.
or in the cause of pietie, if it be true Christian enduring, the case of martyrdome, that is for piety, the cause of innocencie, that is the case of pietie, either of these causes, are the cause of God,
or in the cause of piety, if it be true Christian enduring, the case of martyrdom, that is for piety, the cause of innocence, that is the case of piety, either of these Causes, Are the cause of God,
Happie is the man that endureth tentation, saith St. James indefinitely; but St. Peter gives the supplyment, If you suffer for righteousnesse sake, happie are yee.
Happy is the man that Endureth tentation, Says Saint James indefinitely; but Saint Peter gives the supplement, If you suffer for righteousness sake, happy Are ye.
It is not every man that endures tribulation, that is happy, but he that endures for righteousness sake is happy, here, Blessed is the man that indureth tentation, but least you should mistake, there is a supplement, Christ tels us what is that,
It is not every man that endures tribulation, that is happy, but he that endures for righteousness sake is happy, Here, Blessed is the man that Endureth tentation, but lest you should mistake, there is a supplement, christ tells us what is that,
A man that suffers for sinne, and suffers the just reward of his evill, his reward is a debt he owes to Justice, therefore in that case patienee is not an act of vertue properly, but an adjunct of guilt.
A man that suffers for sin, and suffers the just reward of his evil, his reward is a debt he owes to justice, Therefore in that case Patience is not an act of virtue properly, but an adjunct of guilt.
dt n1 cst vvz p-acp n1, cc vvz dt j n1 pp-f po31 n-jn, po31 n1 vbz dt n1 pns31 vvz p-acp n1, av p-acp d n1 n1 vbz xx dt n1 pp-f n1 av-j, cc-acp dt n1 pp-f n1.
But when a man suffers for righteousnesse sake, this suffering dedicates the devout man to God, there patience is not onely an act of vertue, but a Sacrifice. The Apostle Peter, 1.2.
But when a man suffers for righteousness sake, this suffering dedicates the devout man to God, there patience is not only an act of virtue, but a Sacrifice. The Apostle Peter, 1.2.
Or if it be commendable as well as the other, there is a great deale of difference, the one is commendable in an inferior manner, the other in an eminent way, the one onely is an act of conformity, the other of victory, to suffer patiently, and for righteousnesse sake:
Or if it be commendable as well as the other, there is a great deal of difference, the one is commendable in an inferior manner, the other in an eminent Way, the one only is an act of conformity, the other of victory, to suffer patiently, and for righteousness sake:
To lead us to the right understanding of the nature of Temptations, and Tribulations, that you may see there is a great deale of comfort, and a great deale of honour and contentment in the right enduring of them,
To led us to the right understanding of the nature of Temptations, and Tribulations, that you may see there is a great deal of Comfort, and a great deal of honour and contentment in the right enduring of them,
Labour for patience under the Crosse, for patience in affliction and Tribulation, labour for that grace, it is that excellent grace that hath a mixture in every grace.
Labour for patience under the Cross, for patience in affliction and Tribulation, labour for that grace, it is that excellent grace that hath a mixture in every grace.
n1 p-acp n1 p-acp dt n1, p-acp n1 p-acp n1 cc n1, n1 p-acp d n1, pn31 vbz cst j n1 cst vhz dt n1 p-acp d n1.
It is Custos, the keeper of all other vertues, of faith, hope, and Charity, and every other grace, they all come to their end by the preservation of patience, they would faint all were it not for patience; Patience lends support to every grace, as Gregory speakes well.
It is Custos, the keeper of all other Virtues, of faith, hope, and Charity, and every other grace, they all come to their end by the preservation of patience, they would faint all were it not for patience; Patience lends support to every grace, as Gregory speaks well.
pn31 vbz fw-la, dt n1 pp-f d j-jn n2, pp-f n1, n1, cc n1, cc d j-jn n1, pns32 d vvb p-acp po32 n1 p-acp dt n1 pp-f n1, pns32 vmd vvi d vbdr pn31 xx p-acp n1; n1 vvz n1 p-acp d n1, c-acp np1 vvz av.
Nay, it is the grace that God honours, with the name he takes to himselfe, and set us an example even from himselfe, he condiscends to set us an Example of longanimity. Mercy it selfe doth not more extoll Gods goodnesse,
Nay, it is the grace that God honours, with the name he Takes to himself, and Set us an Exampl even from himself, he condescends to Set us an Exampl of longanimity. Mercy it self does not more extol God's Goodness,
then his patience doth, for patience is more then mercy, for patience is multiplied, renewed mercy, he could shew no mercy, but for patience. Therefore he takes the name,
then his patience does, for patience is more then mercy, for patience is multiplied, renewed mercy, he could show no mercy, but for patience. Therefore he Takes the name,
Besides, patience is the proper mark of a Christian, if the Crosse of Christ be the badge, the bearing of the the Crosse, the cognizance of a Christian, a Christian is not knowne by any thing more,
Beside, patience is the proper mark of a Christian, if the Cross of christ be the badge, the bearing of the the Cross, the cognizance of a Christian, a Christian is not known by any thing more,
then by suffering, and therefore is to be defined by no grace more then patience the grace of suffering. In one of the first words Christ spake in the Gospell, he calls to the Crosse. Whosoever will come after me, let him take up his Crosse, by the same word he called us to patience, therefore it is one of the first graces that Christ forceth, it is the very mark of a Christian.
then by suffering, and Therefore is to be defined by no grace more then patience the grace of suffering. In one of the First words christ spoke in the Gospel, he calls to the Cross. Whosoever will come After me, let him take up his Cross, by the same word he called us to patience, Therefore it is one of the First graces that christ forceth, it is the very mark of a Christian.
Impatience turnes every thing contrary: If a man have fulnesse, yet if a man have an impatient spirit, he is in affliction, in happinesse and aboundance: as covetousnesse makes a man alwayes want, so impatience make a man alwayes afflicted.
Impatience turns every thing contrary: If a man have fullness, yet if a man have an impatient Spirit, he is in affliction, in happiness and abundance: as covetousness makes a man always want, so impatience make a man always afflicted.
n1 vvz d n1 j-jn: cs dt n1 vhi n1, av cs dt n1 vhi dt j n1, pns31 vbz p-acp n1, p-acp n1 cc n1: c-acp n1 vvz dt n1 av vvb, av n1 vvb dt n1 av vvn.
and he begin to be impatient, and to stirre much, and to strive with the bonds, the bonds will make him lame; but if he would endure them with quietnesse, the bonds are no bonds, he feeles them not after they are once setled:
and he begin to be impatient, and to stir much, and to strive with the bonds, the bonds will make him lame; but if he would endure them with quietness, the bonds Are no bonds, he feels them not After they Are once settled:
So in a feaver, if a man keepe himselfe in a calme temper, and do not stirre and tosse up and downe, by toleration the fervor of the feaver diminisheth;
So in a fever, if a man keep himself in a Cam temper, and do not stir and toss up and down, by toleration the fervor of the fever diminisheth;
av p-acp dt n1, cs dt n1 vvi px31 p-acp dt j-jn n1, cc vdb xx vvi cc vvb a-acp cc a-acp, p-acp n1 dt n1 pp-f dt n1 vvz;
if we have impatient spirits, the more we stirre and fret, and vexe our selves, the more we encrease our owne tribulation, patience is only that that sweetens and seasons all.
if we have impatient spirits, the more we stir and fret, and vex our selves, the more we increase our own tribulation, patience is only that that sweetens and seasons all.
cs pns12 vhb j n2, dt av-dc pns12 vvb cc vvb, cc vvb po12 n2, dt av-dc pns12 vvb po12 d n1, n1 vbz j cst d vvz cc n2 d.
get the grace of Patience, it is worth our labour by prayer and meditation, and by whatsoever good meanes wee may have a happy supply of it. Yet that is not all;
get the grace of Patience, it is worth our labour by prayer and meditation, and by whatsoever good means we may have a happy supply of it. Yet that is not all;
vvb dt n1 pp-f n1, pn31 vbz j po12 n1 p-acp n1 cc n1, cc p-acp r-crq j n2 pns12 vmb vhi dt j n1 pp-f pn31. av cst vbz xx d;
for there must be the other graces joyned to patience: Constancy, for patience will not come to victory, except constancy carry it to the end of the race,
for there must be the other graces joined to patience: Constancy, for patience will not come to victory, except constancy carry it to the end of the raze,
And henceforth is laid up a caowne of righteousnesse, but I must finish my cou•se. A man may expect the crowne when he hath runne his race, not before;
And henceforth is laid up a caowne of righteousness, but I must finish my cou•se. A man may expect the crown when he hath run his raze, not before;
cc av vbz vvn a-acp dt n1 pp-f n1, p-acp pns11 vmb vvi po11 n1. dt n1 vmb vvi dt vvb c-crq pns31 vhz vvn po31 n1, xx a-acp;
there is immortall glory but to those that continue in well-doing: so that it is not to those that are patient, but that continue to endure as long as God continues to try; he that is carryed to the end with constancy, hath a title to the blessing, otherwise as St. Ambrose saith of faith, it is not faith that is received, but faith that is kept, that preserves a man to Gods Kingdome:
there is immortal glory but to those that continue in welldoing: so that it is not to those that Are patient, but that continue to endure as long as God continues to try; he that is carried to the end with constancy, hath a title to the blessing, otherwise as Saint Ambrose Says of faith, it is not faith that is received, but faith that is kept, that preserves a man to God's Kingdom:
pc-acp vbz j vvb cc-acp p-acp d d vvb p-acp n1: av cst pn31 vbz xx p-acp d cst vbr j, p-acp d vvb p-acp vvb c-acp av-j c-acp np1 vvz p-acp vvb; pns31 cst vbz vvn p-acp dt vvb p-acp n1, vhz dt n1 p-acp dt n1, av c-acp n1 np1 vvz pp-f n1, pn31 vbz xx n1 cst vbz vvn, p-acp n1 cst vbz vvn, cst vvz dt n1 p-acp ng1 n1:
so it is not patience that is not gotten, but patience that is preserved and kept by constancy; it is not patience that is fading, but that is lasting. A man may goe on farre by the help of patience: but if constancy be wanting, that he goe not out to the very end: if hee leave before hee come to the very last step, he may chance come neere heaven,
so it is not patience that is not got, but patience that is preserved and kept by constancy; it is not patience that is fading, but that is lasting. A man may go on Far by the help of patience: but if constancy be wanting, that he go not out to the very end: if he leave before he come to the very last step, he may chance come near heaven,
av pn31 vbz xx n1 cst vbz xx vvn, p-acp n1 cst vbz vvn cc vvn p-acp n1; pn31 vbz xx n1 cst vbz vvg, p-acp d vbz vvg. dt n1 vmb vvi p-acp av-j p-acp dt n1 pp-f n1: cc-acp cs n1 vbi vvg, cst pns31 vvb xx av p-acp dt j vvb: cs pns31 vvb c-acp pns31 vvb p-acp dt j ord vvi, pns31 vmb vvi vvi av-j n1,
they had no other scaling-ladder to clim• to heaven by, but constancy, every step till they came to the top of that ladder. It is the ladder that caryed our Saviour through his course & pilgrimag As he was man upon earth, he was to us both an example, as S. Bernard saith, he was obedient to death; he left not off the obedience to death, he walk'd along to the last, to the end. We must follow our blessed Lord if we wil shew our selves his true Disciples.
they had no other scaling-ladder to clim• to heaven by, but constancy, every step till they Come to the top of that ladder. It is the ladder that carried our Saviour through his course & pilgrimag As he was man upon earth, he was to us both an Exampl, as S. Bernard Says, he was obedient to death; he left not off the Obedience to death, he walked along to the last, to the end. We must follow our blessed Lord if we will show our selves his true Disciples.
Saith St. Bernard, thou, whosoever thou art O Christian, set not up thy staffe any where else but where Christ hath set up his: Christ sets not up his staffe, his rest, untill hee come unto the end of his race;
Says Saint Bernard, thou, whosoever thou art Oh Christian, Set not up thy staff any where Else but where christ hath Set up his: christ sets not up his staff, his rest, until he come unto the end of his raze;
And now I am to proceed unto the second branch, that is, of the reward or retribution it selfe, it is in these words, Blessed shall he be, and he shall receive the crown of life.
And now I am to proceed unto the second branch, that is, of the reward or retribution it self, it is in these words, Blessed shall he be, and he shall receive the crown of life.
cc av pns11 vbm pc-acp vvi p-acp dt ord n1, cst vbz, pp-f dt vvb cc n1 pn31 n1, pn31 vbz p-acp d n2, vvn vmb pns31 vbi, cc pns31 vmb vvi dt n1 pp-f n1.
and then comes in his blessednesse, the crowne of life, as the opening of the heavens to encourage every Christian the better for the enduring the conflict.
and then comes in his blessedness, the crown of life, as the opening of the heavens to encourage every Christian the better for the enduring the conflict.
cc av vvz p-acp po31 n1, dt n1 pp-f n1, p-acp dt n-vvg pp-f dt n2 pc-acp vvi d np1 dt jc p-acp dt j-vvg dt n1.
whether it be of action or passion, quid habebo, what shall I have, if I do, or suffer? These are the voyces of all men, both good and bad, worldly men and others. Even Judas himselfe when he went about that evill work of betraying Christ, he encouraged himself by this word, what will you give mee,
whither it be of actium or passion, quid habebo, what shall I have, if I do, or suffer? These Are the voices of all men, both good and bad, worldly men and Others. Even Judas himself when he went about that evil work of betraying christ, he encouraged himself by this word, what will you give me,
cs pn31 vbb pp-f n1 cc n1, fw-la fw-la, r-crq vmb pns11 vhi, cs pns11 vdb, cc vvi? d vbr dt n2 pp-f d n2, d j cc j, j n2 cc n2-jn. av-j np1 px31 c-crq pns31 vvd p-acp d j-jn n1 pp-f vvg np1, pns31 vvd px31 p-acp d n1, r-crq vmb pn22 vvi pno11,
and I will betray him to you? Nay, and the Disciples themselves in a matter of greater moment, a thing that concerned heaven (as the discourse doth that we are now about) they propound it to our blessed Saviour;
and I will betray him to you? Nay, and the Disciples themselves in a matter of greater moment, a thing that concerned heaven (as the discourse does that we Are now about) they propound it to our blessed Saviour;
cc pns11 vmb vvi pno31 p-acp pn22? uh, cc dt n2 px32 p-acp dt n1 pp-f jc n1, dt n1 cst vvd n1 (c-acp dt n1 vdz d pns12 vbr av a-acp) pns32 vvi pn31 p-acp po12 j-vvn n1;
S. Peter moves him with this, Lord, we have left all and followed thee, what shall we receive? And it was the custome of Princes, when they they set about any great achievement or undertaking, to encourage the undertakers to come to the worke, they propounded wages, and prizes, and rewards, that they might draw them to it.
S. Peter moves him with this, Lord, we have left all and followed thee, what shall we receive? And it was the custom of Princes, when they they Set about any great Achievement or undertaking, to encourage the undertakers to come to the work, they propounded wages, and prizes, and rewards, that they might draw them to it.
np1 np1 vvz pno31 p-acp d, n1, pns12 vhb vvn d cc vvd pno21, q-crq vmb pns12 vvi? cc pn31 vbds dt n1 pp-f n2, c-crq pns32 pns32 vvd p-acp d j n1 cc n-vvg, pc-acp vvi dt n2 pc-acp vvi p-acp dt n1, pns32 vvd n2, cc n2, cc n2, cst pns32 vmd vvi pno32 p-acp pn31.
Generalls, when they goe to fight, to encourage their Souldiers to fight, they use to make promises of Donatives, to make them more resolute, and valiant.
Generals, when they go to fight, to encourage their Soldiers to fight, they use to make promises of Donatives, to make them more resolute, and valiant.
As a heavenly cryer, he was to make publication here, of a great undertaking, the enduring of tribulation: and because hee would not misse of his ayme,
As a heavenly crier, he was to make publication Here, of a great undertaking, the enduring of tribulation: and Because he would not miss of his aim,
he propounds to them the greatnesse of the reward, that he may allay the sharpnesse of the suffering. He lends the poore man that is in tribulation here, a staffe to rest on;
he propounds to them the greatness of the reward, that he may allay the sharpness of the suffering. He lends the poor man that is in tribulation Here, a staff to rest on;
he doth not name tribulation without blessednesse. When blessednesse is named, a man may safely name tribulation. It takes in all, what God will give, blessednesse,
he does not name tribulation without blessedness. When blessedness is nam, a man may safely name tribulation. It Takes in all, what God will give, blessedness,
and what the man that endures temptation is to receive from Gods hand, that we cannot apprehend the glory of the crown of life. These are the two things:
and what the man that endures temptation is to receive from God's hand, that we cannot apprehend the glory of the crown of life. These Are the two things:
The one of them is the generall description of the reward. The other the particular. The generall description of the reward in this word. Blessed is the man.
The one of them is the general description of the reward. The other the particular. The general description of the reward in this word. Blessed is the man.
And what shall I now say to you of that? It is the thing that is in all your hearts, and in the hopes and aimes of every man, more or lesse, even by the light of nature. Though it be in all our hearts, it is not in our understandings: Paul can resolve us for that,
And what shall I now say to you of that? It is the thing that is in all your hearts, and in the hope's and aims of every man, more or less, even by the Light of nature. Though it be in all our hearts, it is not in our understandings: Paul can resolve us for that,
cc q-crq vmb pns11 av vvb p-acp pn22 pp-f d? pn31 vbz dt n1 cst vbz p-acp d po22 n2, cc p-acp dt n2 cc n2 pp-f d n1, dc cc av-dc, av p-acp dt n1 pp-f n1. cs pn31 vbb p-acp d po12 n2, pn31 vbz xx p-acp po12 n2: np1 vmb vvi pno12 p-acp d,
whereas other things that are good, are subject to the eye, we must not looke to have it in this respect, Eye hath not seene. Of other things, the comforts of Gods spirit, we may tell how they are described in Scripture,
whereas other things that Are good, Are Subject to the eye, we must not look to have it in this respect, Eye hath not seen. Of other things, the comforts of God's Spirit, we may tell how they Are described in Scripture,
Beatitude is so great a good, that as St. Austin observes, every man would be partaker of Beatitude, not onely the good, but even bad men, that will not conforme to the rules of piety, that lead to blessednesse, they would faine have blessednesse, though they care not for piety. And there is no man that heares me now, that is never so much affrighted with the name of Tribulation, but would be glad to imbrace blessednesse, they love the end but not the way. It must needs be a great good that all, out of that small glimpse of light that they have,
Beatitude is so great a good, that as Saint Austin observes, every man would be partaker of Beatitude, not only the good, but even bad men, that will not conform to the rules of piety, that led to blessedness, they would feign have blessedness, though they care not for piety. And there is no man that hears me now, that is never so much affrighted with the name of Tribulation, but would be glad to embrace blessedness, they love the end but not the Way. It must needs be a great good that all, out of that small glimpse of Light that they have,
n1 vbz av j dt j, cst p-acp n1 np1 vvz, d n1 vmd vbi n1 pp-f n1, xx av-j dt j, p-acp j j n2, cst vmb xx vvi p-acp dt n2 pp-f n1, cst vvb p-acp n1, pns32 vmd av-j vhi n1, c-acp pns32 vvb xx p-acp n1. cc pc-acp vbz dx n1 cst vvz pno11 av, cst vbz av-x av d vvn p-acp dt n1 pp-f n1, p-acp vmd vbi j pc-acp vvi n1, pns32 vvb dt vvb cc-acp xx dt n1. pn31 vmb av vbi dt j j cst d, av pp-f d j n1 pp-f n1 cst pns32 vhb,
St. Ambrose wittily moves the Question why, when Matthew reckons eight Beatitudes, St. Luke reckons but foure? He answers thus, the foure are in the eight, and the eight in the foure, the eight are no more then the foure, and the foure are no lesse then the eight. So here,
Saint Ambrose wittily moves the Question why, when Matthew reckons eight Beatitudes, Saint Lycia reckons but foure? He answers thus, the foure Are in the eight, and the eight in the foure, the eight Are no more then the foure, and the foure Are no less then the eight. So Here,
It's the accumulation of all good, therefore it is set forth in Scripture by all words that expresse not ions that are desirable, Rest, Joy, Peace, Glory, and contentment, and immortality, all is blessednesse. It is a word of that sweetnesse, that the Prophets,
It's the accumulation of all good, Therefore it is Set forth in Scripture by all words that express not ions that Are desirable, Rest, Joy, Peace, Glory, and contentment, and immortality, all is blessedness. It is a word of that sweetness, that the prophets,
pn31|vbz dt n1 pp-f d j, av pn31 vbz vvn av p-acp n1 p-acp d n2 cst vvb xx zz cst vbr j, vvb, n1, n1, n1, cc n1, cc n1, d vbz n1. pn31 vbz dt n1 pp-f d n1, cst dt n2,
Moses, and Christ, the Apostles, and Prophets, they all urge it expresly, and put us in mind of it, though in severall expressions. Take the difference.
Moses, and christ, the Apostles, and prophets, they all urge it expressly, and put us in mind of it, though in several expressions. Take the difference.
np1, cc np1, dt n2, cc n2, pns32 d vvb pn31 av-j, cc vvb pno12 p-acp n1 pp-f pn31, cs p-acp j n2. vvb dt n1.
Moses, when he propounds it as the reward of obedience, he sets it downe in the future, Beatus erit, if thou walk in my Commandements, Blessed shalt thou be in thy Basket,
Moses, when he propounds it as the reward of Obedience, he sets it down in the future, Beatus erit, if thou walk in my commandments, Blessed shalt thou be in thy Basket,
On the other fide, David when he mentions it, he puts it indeed in the present, but he sets it in the Negative, Psal. 1. Blessed is the man that hath not walked in the Counsell of the ungodly,
On the other fide, David when he mentions it, he puts it indeed in the present, but he sets it in the Negative, Psalm 1. Blessed is the man that hath not walked in the Counsel of the ungodly,
In the third place, our blessed Saviour when he comes to mention it, he hath another variation, it is not in the future, as Moses, it is not in the negative as the Prophet David, but he propounds it in the plurall, Blessed are the poore in spirit, blessed are the meeke, blessed are they that hunger and thirst, and so the rest are all plurall, when Christ propounds the purchase of beatitude, for all that suffer.
In the third place, our blessed Saviour when he comes to mention it, he hath Another variation, it is not in the future, as Moses, it is not in the negative as the Prophet David, but he propounds it in the plural, Blessed Are the poor in Spirit, blessed Are the meek, blessed Are they that hunger and thirst, and so the rest Are all plural, when christ propounds the purchase of beatitude, for all that suffer.
p-acp dt ord n1, po12 j-vvn n1 c-crq pns31 vvz pc-acp vvi pn31, pns31 vhz j-jn n1, pn31 vbz xx p-acp dt j-jn, p-acp np1, pn31 vbz xx p-acp dt j-jn p-acp dt n1 np1, p-acp pns31 vvz pn31 p-acp dt j, vvn vbr dt j p-acp n1, vvn vbr dt j, vvn vbr pns32 cst n1 cc n1, cc av dt n1 vbr d j, c-crq np1 vvz dt n1 pp-f n1, p-acp d cst vvb.
Here yet it is different from them all in the pronunciation of St. James, it is not in the future as Moses, but in the present; it is not negative as David, but affirmative; it is not plurall as our blessed Saviour,
Here yet it is different from them all in the pronunciation of Saint James, it is not in the future as Moses, but in the present; it is not negative as David, but affirmative; it is not plural as our blessed Saviour,
av av pn31 vbz j p-acp pno32 d p-acp dt n1 pp-f n1 np1, pn31 vbz xx p-acp dt j-jn p-acp np1, p-acp p-acp dt j; pn31 vbz xx j-jn p-acp np1, p-acp j; pn31 vbz xx j p-acp po12 j-vvn n1,
It is not all that is given to the Saints of God to have hope of blessednesse, they are not onely blessed in hope, but in act; they have not onely a future heaven,
It is not all that is given to the Saints of God to have hope of blessedness, they Are not only blessed in hope, but in act; they have not only a future heaven,
pn31 vbz xx d cst vbz vvn p-acp dt n2 pp-f np1 pc-acp vhi vvb pp-f n1, pns32 vbr xx av-j vvn p-acp vvb, p-acp p-acp vvi; pns32 vhb xx av-j dt j-jn n1,
As Moses sayd not all in the future; so next David said not all, when he expresseth it in the negative, Blessed is the man that hath not walked in the Counsell of the ungodly.
As Moses said not all in the future; so next David said not all, when he Expresses it in the negative, Blessed is the man that hath not walked in the Counsel of the ungodly.
p-acp np1 vvd xx d p-acp dt j-jn; av ord np1 vvd xx av-d, c-crq pns31 vvz pn31 p-acp dt j-jn, vvn vbz dt n1 cst vhz xx vvn p-acp dt n1 pp-f dt j.
It is true, blessing is propounded to the avoyding and shunning of sin, but the greatest blessing belongs to the following, and prosecution of piety, not to doe evill, is good, but to doe good, is much better:
It is true, blessing is propounded to the avoiding and shunning of since, but the greatest blessing belongs to the following, and prosecution of piety, not to do evil, is good, but to do good, is much better:
that we be holy, and pure, and beleiving, fruitfull in good works, and in every good work, that is it that carries the greater blessing, the affirmative, doing,
that we be holy, and pure, and believing, fruitful in good works, and in every good work, that is it that carries the greater blessing, the affirmative, doing,
cst pns12 vbb j, cc j, cc vvg, j p-acp j n2, cc p-acp d j n1, cst vbz pn31 cst vvz dt jc n1, dt j, vdg,
Therefore that is the reason the Apostle corrects it here, and improves it to Davids negative. It is not Beatus qui non, but Beatus qui sit, Blessed is the man that indureth, that is the second, but that is not all.
Therefore that is the reason the Apostle corrects it Here, and improves it to Davids negative. It is not Beatus qui non, but Beatus qui sit, Blessed is the man that Endureth, that is the second, but that is not all.
As David sayd not all in the negative, so our blessed Saviour expresseth not all in the plurall, Blessed are the poor in spirit, and blessed are the meeke.
As David said not all in the negative, so our blessed Saviour Expresses not all in the plural, Blessed Are the poor in Spirit, and blessed Are the meek.
p-acp np1 vvd xx d p-acp dt j-jn, av po12 j-vvn n1 vvz xx d p-acp dt j, vvn vbr dt j p-acp n1, cc vvn vbr dt j.
It belongs as much to every one in particular, as to all in generall; the thing that all expect, is no more then blessednesse, the thing that every man may look for, is no lesse then blessednesse.
It belongs as much to every one in particular, as to all in general; the thing that all expect, is no more then blessedness, the thing that every man may look for, is no less then blessedness.
pn31 vvz p-acp d p-acp d crd p-acp j, a-acp p-acp d p-acp j; dt n1 cst d vvi, vbz dx dc cs n1, dt n1 cst d n1 vmb vvi p-acp, vbz dx av-dc cs n1.
as partly despairing, that there would not be many that would embrace this doctrine of the crosse, it would hardly come to a plurality. Every man with-draws his necke from tribulation. Though there be the Crowne set at the end of all those propositions of suffering; yet we had rather hazard the losse of the Crowne, then submit our necks to beare the yoake of afflictions.
as partly despairing, that there would not be many that would embrace this Doctrine of the cross, it would hardly come to a plurality. Every man withdraws his neck from tribulation. Though there be the Crown Set At the end of all those propositions of suffering; yet we had rather hazard the loss of the Crown, then submit our necks to bear the yoke of afflictions.
a-acp av vvg, cst a-acp vmd xx vbi d cst vmd vvi d n1 pp-f dt n1, pn31 vmd av vvi p-acp dt n1. d n1 j po31 n1 p-acp n1. cs pc-acp vbi dt vvb vvn p-acp dt n1 pp-f d d n2 pp-f vvg; av pns12 vhd av-c vvi dt n1 pp-f dt n1, av vvb po12 n2 pc-acp vvi dt n1 pp-f n2.
The Apostle could not think there would be many, hardly a number, hee could hardly say beati, but shuts it up beatus, blessed is the man, one of a City,
The Apostle could not think there would be many, hardly a number, he could hardly say Beati, but shuts it up beatus, blessed is the man, one of a city,
dt n1 vmd xx vvi pc-acp vmd vbi d, av dt n1, pns31 vmd av vvi fw-la, p-acp vvz pn31 p-acp fw-la, vvn vbz dt n1, crd pp-f dt n1,
Though every man excell not in all graces, no not the Saints of God, yet each of them excells in blessednesse. To one is given the gift of faith by the same spirit, to another repentance; hee is more eminent in that:
Though every man excel not in all graces, no not the Saints of God, yet each of them excels in blessedness. To one is given the gift of faith by the same Spirit, to Another Repentance; he is more eminent in that:
cs d n1 vvi xx p-acp d n2, uh-dx xx dt n2 pp-f np1, av d pp-f pno32 vvz p-acp n1. p-acp crd vbz vvn dt n1 pp-f n1 p-acp dt d n1, p-acp j-jn n1; pns31 vbz av-dc j p-acp d:
that Job on the dung-hill, that Daniel in the Den, that Eliah in the Cave, in his flight should be blessed. A man would think there were nothing of blessednesse in the state of an afflicted soule.
that Job on the dunghill, that daniel in the Den, that Elijah in the Cave, in his flight should be blessed. A man would think there were nothing of blessedness in the state of an afflicted soul.
Worldly men are of another opinion, they think not that blessednesse can consist with tribulation and persecution: They think that blessednesse consists with ease, and rest, with pleasures and profits, and honour, and applause, and the enjoyment of good things in the world: here is that they set up their rest in, here they place their blessednesse. See the different voyce of the world, and of Christ;
Worldly men Are of Another opinion, they think not that blessedness can consist with tribulation and persecution: They think that blessedness consists with ease, and rest, with pleasures and profits, and honour, and applause, and the enjoyment of good things in the world: Here is that they Set up their rest in, Here they place their blessedness. See the different voice of the world, and of christ;
j n2 vbr a-acp j-jn n1, pns32 vvb xx d n1 vmb vvi p-acp n1 cc n1: pns32 vvb cst n1 vvz p-acp vvi, cc n1, p-acp n2 cc n2, cc n1, cc n1, cc dt n1 pp-f j n2 p-acp dt n1: av vbz d pns32 vvd a-acp po32 n1 p-acp, av pns32 vvb po32 n1. vvb dt j n1 pp-f dt n1, cc pp-f np1;
Blessed are they that suffer saith Christ: O miserable are they that suffer saith the world. Blessed are they that endure tribulation saith the Apostle:
Blessed Are they that suffer Says christ: Oh miserable Are they that suffer Says the world. Blessed Are they that endure tribulation Says the Apostle:
which word shall we give credit too? what voice shall wee hearken too? the voyce of the world, or the voyce of Christ? to the voyce of wicked men that are •gnorant,
which word shall we give credit too? what voice shall we harken too? the voice of the world, or the voice of christ? to the voice of wicked men that Are •gnorant,
it is all one as for a man to judge of colours that is blind, or for an aguish palate to give his opinion of tast. Can worldly men that relish nothing of Heaven, judge of heavenly things? and those that only walk in the wayes of miserie, and looke for nothing else, judge of happinesse and blessednesse? Then take the judgement of the Apostles, rest in that;
it is all one as for a man to judge of colours that is blind, or for an aguish palate to give his opinion of taste. Can worldly men that relish nothing of Heaven, judge of heavenly things? and those that only walk in the ways of misery, and look for nothing Else, judge of happiness and blessedness? Then take the judgement of the Apostles, rest in that;
pn31 vbz d pi p-acp p-acp dt n1 pc-acp vvi pp-f n2 cst vbz j, cc p-acp dt j n1 pc-acp vvi po31 n1 pp-f vvi. vmb j n2 cst vvb pix pp-f n1, vvb pp-f j n2? cc d cst av-j vvi p-acp dt n2 pp-f n1, cc vvb p-acp pix av, n1 pp-f n1 cc n1? av vvb dt n1 pp-f dt n2, vvb p-acp d;
what is their judgement? whom can you trust better in the definition of blessedness then they that now inherit it, the Apostles and Prophets that set it downe to us? whom can we better trust then those that were guided by the spirit of God that formes and frames that blessednesse? What is the judgement of the Apostles? you have it here of one, and in other places of oothers: it is their constant opinion that these delights and profits, and pleasures of the world,
what is their judgement? whom can you trust better in the definition of blessedness then they that now inherit it, the Apostles and prophets that Set it down to us? whom can we better trust then those that were guided by the Spirit of God that forms and frames that blessedness? What is the judgement of the Apostles? you have it Here of one, and in other places of Others: it is their constant opinion that these delights and profits, and pleasures of the world,
q-crq vbz po32 n1? ro-crq vmb pn22 vvi jc p-acp dt n1 pp-f n1 cs pns32 cst av vvb pn31, dt n2 cc n2 cst vvd pn31 a-acp p-acp pno12? q-crq vmb pns12 vvi n1 cs d cst vbdr vvn p-acp dt n1 pp-f np1 cst n2 cc vvz cst n1? q-crq vbz dt n1 pp-f dt n2? pn22 vhb pn31 av pp-f crd, cc p-acp j-jn n2 pp-f n2-jn: pn31 vbz po32 j n1 cst d vvz cc n2, cc n2 pp-f dt n1,
as Nazianzen saith, are a fabulous happinesse, a false felicity, such a felicity as is not beatitude, more of it is in misery then beatitude. The consolations of the world,
as Nazianzen Says, Are a fabulous happiness, a false felicity, such a felicity as is not beatitude, more of it is in misery then beatitude. The consolations of the world,
c-acp np1 vvz, vbr dt j n1, dt j n1, d dt n1 c-acp vbz xx n1, dc pp-f pn31 vbz p-acp n1 av n1. dt n2 pp-f dt n1,
but in Christs? Who is so •it to tell what happiness is, as he that gives it? It is Christ only that gives blessednesse, cannot he tell what it is? who is so fit a judge of blessedness as he that is blessedness it selfe, God blessed for ever? the blessed and onely Potentate;
but in Christ? Who is so •it to tell what happiness is, as he that gives it? It is christ only that gives blessedness, cannot he tell what it is? who is so fit a judge of blessedness as he that is blessedness it self, God blessed for ever? the blessed and only Potentate;
not blessed, but blessedness, in the vision of whose blessed face there is blessedness? who can tell better then Christ? who can better tell what is the state of sufferers, and the reward that belongs to them,
not blessed, but blessedness, in the vision of whose blessed face there is blessedness? who can tell better then christ? who can better tell what is the state of sufferers, and the reward that belongs to them,
that he might lead us along chearfully, to endure Tribulation, he hath tasted the Cup first. There is no drop in the Cup of Tribulation, that Christ did not first tast of.
that he might led us along cheerfully, to endure Tribulation, he hath tasted the Cup First. There is no drop in the Cup of Tribulation, that christ did not First taste of.
Who can judge of sufferings, and rewards, better then he that suffered first? that is Christ? What saith Christ? He tells us of woes, and he tells us of blessings. The woes, what are they? Wo to you that are poore? No, wo to you that are rich.
Who can judge of sufferings, and rewards, better then he that suffered First? that is christ? What Says christ? He tells us of woes, and he tells us of blessings. The woes, what Are they? Woe to you that Are poor? No, woe to you that Are rich.
Then here is the summ of all, that the suffering of Tribulation, it is a state makes truly blessed; the right enduring of Tribulation, and affliction, is a State that makes truely blessed, not onely in hope, but in act, for the present.
Then Here is the sum of all, that the suffering of Tribulation, it is a state makes truly blessed; the right enduring of Tribulation, and affliction, is a State that makes truly blessed, not only in hope, but in act, for the present.
av av vbz dt n1 pp-f d, cst dt vvg pp-f n1, pn31 vbz dt n1 vvz av-j vvn; dt j-jn vvg pp-f n1, cc n1, vbz dt n1 cst vvz av-j vvn, xx av-j p-acp vvb, p-acp p-acp vvi, p-acp dt j.
Is there any thing of greater comfort, then that a man, when he is accounted the off-scouring of the World, cast out as the Dung of the Earth, when he is vile in the eyes of all men, forsaken of all,
Is there any thing of greater Comfort, then that a man, when he is accounted the offscouring of the World, cast out as the Dung of the Earth, when he is vile in the eyes of all men, forsaken of all,
and desolate, yet in regard of God, that poore distressed Creature that hath no comfort, that is like Lazarus in the Gospell, at that very time, shall have the comfort, and assurance of the fruition of blessednesse, and the beginnings of it in himselfe? Here is a great deale of happinesse in the suffering of tribulation, it is a state so far from being repugnant to beatitude, that it is consistent with it at the same time.
and desolate, yet in regard of God, that poor distressed Creature that hath no Comfort, that is like Lazarus in the Gospel, At that very time, shall have the Comfort, and assurance of the fruition of blessedness, and the beginnings of it in himself? Here is a great deal of happiness in the suffering of tribulation, it is a state so Far from being repugnant to beatitude, that it is consistent with it At the same time.
These two are still joyned in Scripture, the cross, and the blessing; Tribulation, and happiness. Seeing the Scripture joynes them, take heed that we doe not sever them.
These two Are still joined in Scripture, the cross, and the blessing; Tribulation, and happiness. Seeing the Scripture joins them, take heed that we do not sever them.
np1 crd vbr av vvn p-acp n1, dt vvi, cc dt n1; n1, cc n1. vvg dt n1 vvz pno32, vvb n1 cst pns12 vdb xx vvi pno32.
A man then severs Tribulation from the blessing, when he would faine be partaker of the beatitude, but not indure the Tribulation. As there be many men that are very good in their judgement of blessednesse,
A man then severs Tribulation from the blessing, when he would feign be partaker of the beatitude, but not endure the Tribulation. As there be many men that Are very good in their judgement of blessedness,
dt n1 av vvz n1 p-acp dt n1, c-crq pns31 vmd av-j vbi n1 pp-f dt n1, p-acp xx vvi dt n1. p-acp pc-acp vbi d n2 cst vbr av j p-acp po32 n1 pp-f n1,
if we will have the reward, we must look to the condition. Look over all the Scripture and you shall find that no Saint of God was ever exempted from Tribulation, Et labor & dolor, &c. as one sayth, from the very first man that came into the World, to the end, godly men have still thornes in their way, persecution, and trouble, and suffering. The whole World is as a great Furnace, or as a great Ship that carries a great many souls, that are in jeopardie of the floud still:
if we will have the reward, we must look to the condition. Look over all the Scripture and you shall find that no Saint of God was ever exempted from Tribulation, Et labour & dolour, etc. as one say, from the very First man that Come into the World, to the end, godly men have still thorns in their Way, persecution, and trouble, and suffering. The Whole World is as a great Furnace, or as a great Ship that carries a great many Souls, that Are in jeopardy of the flood still:
cs pns12 vmb vhi dt n1, pns12 vmb vvi p-acp dt n1. vvb p-acp d dt n1 cc pn22 vmb vvi cst dx n1 pp-f np1 vbds av vvn p-acp n1, fw-fr n1 cc n1, av c-acp pi vvz, p-acp dt j ord n1 cst vvd p-acp dt n1, p-acp dt n1, j n2 vhb j n2 p-acp po32 n1, n1, cc vvi, cc vvg. dt j-jn n1 vbz p-acp dt j n1, cc p-acp dt j n1 cst vvz dt j d n2, cst vbr p-acp n1 pp-f dt n1 av:
So the World is to men, it is more then so to a Christian; the Marks at which the Arrows of Tribulation are shot, are especially the whitest marks, the fairest marks;
So the World is to men, it is more then so to a Christian; the Marks At which the Arrows of Tribulation Are shot, Are especially the whitest marks, the Fairest marks;
The World accounts them miserable, that God accounts happy; those whom God hath made happy, it is very vaine and rash judgement for men to pronounce them miserable.
The World accounts them miserable, that God accounts happy; those whom God hath made happy, it is very vain and rash judgement for men to pronounce them miserable.
dt n1 vvz pno32 j, cst np1 vvz j; d r-crq np1 vhz vvn j, pn31 vbz j j cc j n1 p-acp n2 pc-acp vvi pno32 j.
Generally we think so, we think them miserable men, though they be holy, and righteous, if they be oppressed with Tribulation, we measure all for the present.
Generally we think so, we think them miserable men, though they be holy, and righteous, if they be oppressed with Tribulation, we measure all for the present.
np1 pns12 vvb av, pns12 vvb pno32 j n2, cs pns32 vbb j, cc j, cs pns32 vbb vvn p-acp n1, pns12 vvb d p-acp dt j.
or that the whole Earth were not fruitfull, because there are some Desarts barren; or that the frame of it were not round, because there are Mountainous places;
or that the Whole Earth were not fruitful, Because there Are Some Deserts barren; or that the frame of it were not round, Because there Are Mountainous places;
cc cst dt j-jn n1 vbdr xx j, c-acp a-acp vbr d n2 j; cc d dt n1 pp-f pn31 vbdr xx av-j, c-acp a-acp vbr j n2;
you account them miserable, but we account them happy: and I think we have the spirit of God, he might have said so, the spirit of God taught them all these truths, we account them happy, blessed is the man that endureth temptation.
you account them miserable, but we account them happy: and I think we have the Spirit of God, he might have said so, the Spirit of God taught them all these truths, we account them happy, blessed is the man that Endureth temptation.
if we be desirers of happinesse, let us doe wisely, take that course that may bring us thither, labour to be found in that number that it is promised to;
if we be desirers of happiness, let us do wisely, take that course that may bring us thither, labour to be found in that number that it is promised to;
and we have assurance of blessedness. Come to the Text, here is a promise, To whom is it? To those that are at ease in Zion? Or to those that Crowne themselves with Rose-buds? That let no pleasures passe, those that stretch themselves upon beds of Ivory, that chant to the sound of the Organ? Those that make their Heaven, Earth, and make their happiness, pleasures, is the promise to them? No, it is woe that is threatened to them;
and we have assurance of blessedness. Come to the Text, Here is a promise, To whom is it? To those that Are At ease in Zion? Or to those that Crown themselves with Rosebuds? That let no pleasures pass, those that stretch themselves upon Beds of Ivory, that chant to the found of the Organ? Those that make their Heaven, Earth, and make their happiness, pleasures, is the promise to them? No, it is woe that is threatened to them;
cc pns12 vhb n1 pp-f n1. vvb p-acp dt n1, av vbz dt n1, p-acp ro-crq vbz pn31? p-acp d cst vbr p-acp n1 p-acp np1? cc p-acp d d vvi px32 p-acp n2? cst vvb dx n2 vvi, d d vvb px32 p-acp n2 pp-f n1, d vvb p-acp dt n1 pp-f dt n1? d cst vvb po32 n1, n1, cc vvi po32 n1, n2, vbz dt n1 p-acp pno32? uh-dx, pn31 vbz n1 cst vbz vvn p-acp pno32;
To whom is the promise here? Breifly, besides all the other promises in Scripture, here is one of the principall, Blessed is the man that endureth temptation.
To whom is the promise Here? Briefly, beside all the other promises in Scripture, Here is one of the principal, Blessed is the man that Endureth temptation.
p-acp ro-crq vbz dt n1 av? av-j, p-acp d dt j-jn n2 p-acp n1, av vbz pi pp-f dt n-jn, vvn vbz dt n1 cst vvz n1.
That is, to goe from good to better, though there be nothing better then blessedness, yet in our apprehension, something may make it more lively in our apprehension, to our capacity.
That is, to go from good to better, though there be nothing better then blessedness, yet in our apprehension, something may make it more lively in our apprehension, to our capacity.
and a Crowne is the best of all things civill. Here is the best, and the best. O then what a blessing, and a good, is a Crowne, and life, both joyned together,
and a Crown is the best of all things civil. Here is the best, and the best. Oh then what a blessing, and a good, is a Crown, and life, both joined together,
cc dt n1 vbz dt js pp-f d n2 j. av vbz dt av-js, cc dt av-js. uh av r-crq dt n1, cc dt j, vbz dt vvi, cc n1, d vvn av,
The Apostle might have spared these words, for indeed, as I said before, there is nothing to be added to blessedness, he that names blessedness, names all. But for our further satisfaction, he adds these two words,
The Apostle might have spared these words, for indeed, as I said before, there is nothing to be added to blessedness, he that names blessedness, names all. But for our further satisfaction, he adds these two words,
If you take them argumentatively, so it is good, least any should think, St. James making the former proposition, that it was a Parodox, as worldly men are prone to doe,
If you take them argumentatively, so it is good, lest any should think, Saint James making the former proposition, that it was a Paradox, as worldly men Are prove to do,
when he said, Blessed are they that endure tribulation, he strengthens it with an undeniable reason, onely by this, FOR he shall receive the Crowne of life.
when he said, Blessed Are they that endure tribulation, he strengthens it with an undeniable reason, only by this, FOR he shall receive the Crown of life.
It stands thus, where ever there is immortality, there is blessedness, and where ever there is the Crowne of life, there is immortallity; it is therefore called the Crowne of life, because it is the Crowne of eternall life, that is, of immortallity, that blessedness he proves by this medium, they are blessed:
It Stands thus, where ever there is immortality, there is blessedness, and where ever there is the Crown of life, there is immortality; it is Therefore called the Crown of life, Because it is the Crown of Eternal life, that is, of immortality, that blessedness he Proves by this medium, they Are blessed:
Lest any should mistake the Apostle when he pronounced blessedness to tribulation, and have thought that blessednesse might be attained in this World, he puts it off with this explication, it is blessednesse,
Lest any should mistake the Apostle when he pronounced blessedness to tribulation, and have Thought that blessedness might be attained in this World, he puts it off with this explication, it is blessedness,
cs d vmd vvi dt n1 c-crq pns31 vvd n1 p-acp n1, cc vhb vvn d n1 vmd vbi vvn p-acp d n1, pns31 vvz pn31 a-acp p-acp d n1, pn31 vbz n1,
In the World (sayth Christ) ye shall have tribulation, the Crowne of life is in the other World, sayth St. Gregory, this life is the life of conflict, that of Crownes, and Wreaths.
In the World (say christ) you shall have tribulation, the Crown of life is in the other World, say Saint Gregory, this life is the life of conflict, that of Crowns, and Wreaths.
but every godly man hath a Crowne here. I will tell you one Crowne every good conscience hath, the same that is a continuall feast, the same is a Crowne. Nay further, every Believer, his faith, and profession, is his Crowne. It is not my interpretation, Rev. 3. To the Church of Philadelphia, Hold fast that thou hast, that none take away thy Crowne.
but every godly man hath a Crown Here. I will tell you one Crown every good conscience hath, the same that is a continual feast, the same is a Crown. Nay further, every Believer, his faith, and profession, is his Crown. It is not my Interpretation, Rev. 3. To the Church of Philadelphia, Hold fast that thou hast, that none take away thy Crown.
cc-acp d j n1 vhz dt vvb av. pns11 vmb vvi pn22 crd n1 d j n1 vhz, dt d cst vbz dt j n1, dt d vbz dt vvi. uh av-jc, d n1, po31 n1, cc n1, vbz po31 vvi. pn31 vbz xx po11 n1, n1 crd p-acp dt n1 pp-f np1, vvb av-j cst pns21 vh2, cst pix vvb av po21 n1.
What Crowne sayth Peluciota? A most glorious Crowne, a Crowne of Thornes: a Crowne of Thornes is more glorious then a Crowne of Gold, because it makes Christ have fellowship in our death. Crownes they have here, but speaking of that Crowne of immortall life, that is not to be had here, here it is a Crowne laid up, From henceforth is laid up a Crowne, but there it is a Crowne set on. That was the Motto of the Emperour,
What Crown say Pelusium? A most glorious Crown, a Crown of Thorns: a Crown of Thorns is more glorious then a Crown of Gold, Because it makes christ have fellowship in our death. Crowns they have Here, but speaking of that Crown of immortal life, that is not to be had Here, Here it is a Crown laid up, From henceforth is laid up a Crown, but there it is a Crown Set on. That was the Motto of the Emperor,
So the Saints have, they have one, or more here, but their hope is in the Crowne of life. It is called the Crowne of life, because it is given not in this life,
So the Saints have, they have one, or more Here, but their hope is in the Crown of life. It is called the Crown of life, Because it is given not in this life,
av dt n2 vhb, pns32 vhb crd, cc dc av, cc-acp po32 n1 vbz p-acp dt n1 pp-f n1. pn31 vbz vvn dt n1 pp-f n1, c-acp pn31 vbz vvn xx p-acp d n1,
And it is not the onely name that is given to blessednesse in Scripture, there are other names, the White lillie, the Robe of righteousnesse, the hidden Manna, the Supper of the Lamb, the Feast, and Banquet of Christ; it is called the Kingdome of God, the Crowne of immortallity; as well as the Crowne of life. Even under the notion of a Crowne it hath many names, The Crowne of righteousnesse, in one place, A Crowne of STARRS, in another;
And it is not the only name that is given to blessedness in Scripture, there Are other names, the White Lily, the Robe of righteousness, the hidden Manna, the Supper of the Lamb, the Feast, and Banquet of christ; it is called the Kingdom of God, the Crown of immortality; as well as the Crown of life. Even under the notion of a Crown it hath many names, The Crown of righteousness, in one place, A Crown of STARRS, in Another;
The Crowne of glory, in the Revelations. And in this place, St. James anticipates, the first from whom this word fell was from St. James, The Crowne of life.
The Crown of glory, in the Revelations. And in this place, Saint James anticipates, the First from whom this word fell was from Saint James, The Crown of life.
dt n1 pp-f n1, p-acp dt n2. cc p-acp d n1, n1 np1 vvz, dt ord p-acp ro-crq d n1 vvd vbds p-acp n1 np1, dt n1 pp-f n1.
there may be a Crowne given in life, but what is the Crowne, when life is the Crowne, the place, the bliss, and all comforts? It dropt first from St. James his blessed Pen, guided by the spirit, he adds this name.
there may be a Crown given in life, but what is the Crown, when life is the Crown, the place, the bliss, and all comforts? It dropped First from Saint James his blessed Pen, guided by the Spirit, he adds this name.
Heaven is the River of life, the hidden Manna, the Tree of life, are not these delicacies? Others desire gorgeous Apparrell; others, quiet, and ease; others, Authority, God will fit all; Heaven is every thing.
Heaven is the River of life, the hidden Manna, the Tree of life, Are not these delicacies? Others desire gorgeous Apparel; Others, quiet, and ease; Others, authority, God will fit all; Heaven is every thing.
n1 vbz dt n1 pp-f n1, dt vvn n1, dt n1 pp-f n1, vbr xx d n2? ng2-jn vvb j n1; n2-jn, j-jn, cc n1; n2-jn, n1, np1 vmb vvi d; n1 vbz d n1.
It is joy• and comfort, the white Lillie, the righteousnesse of the Saints, gorgeous Apparrell, it is the Kingdome of God, the Kingdome of glory, the Kingdome of our Father. It is honour, and Crownes, and glory, it is every thing, Heaven, looke what you want, you may get there.
It is joy• and Comfort, the white Lillie, the righteousness of the Saints, gorgeous Apparel, it is the Kingdom of God, the Kingdom of glory, the Kingdom of our Father. It is honour, and Crowns, and glory, it is every thing, Heaven, look what you want, you may get there.
Pursue but things celestiall with the same zeale as you doe things temporall, if it be honours, or profits, or pleasures, or glory, you may have them there.
Pursue but things celestial with the same zeal as you do things temporal, if it be honours, or profits, or pleasures, or glory, you may have them there.
vvb p-acp n2 j p-acp dt d n1 c-acp pn22 vdb n2 j, cs pn31 vbb n2, cc n2, cc n2, cc n1, pn22 vmb vhi pno32 a-acp.
there is none, but that which is solid, and substantiall there, here it is but as the cracking of thorns, as holy Job saith of the joy of the Hypocrite, the glory is short, it is but for a moment, it is but a shaddow, in the best interpretation;
there is none, but that which is solid, and substantial there, Here it is but as the cracking of thorns, as holy Job Says of the joy of the Hypocrite, the glory is short, it is but for a moment, it is but a shadow, in the best Interpretation;
and in the admiration of men, then a crowne: it is the highest appendant of Majesty, Kings are supreme; those that are Gods Deputies, onely accountable to God, and next to God.
and in the admiration of men, then a crown: it is the highest appendant of Majesty, Kings Are supreme; those that Are God's Deputies, only accountable to God, and next to God.
cc p-acp dt n1 pp-f n2, cs dt n1: pn31 vbz dt js j-jn pp-f n1, n2 vbr j; d cst vbr n2 n2, av-j j p-acp np1, cc ord p-acp np1.
It is drawne from the custome of the Heathens, they in all their Olympicks, the great Spectacles they made in the view of all the world, still there were cups, and garments, and Crownes, that were the rewards of the Conquerours.
It is drawn from the custom of the heathens, they in all their Olympics, the great Spectacles they made in the view of all the world, still there were cups, and garments, and Crowns, that were the rewards of the Conquerors.
pn31 vbz vvn p-acp dt n1 pp-f dt n2-jn, pns32 p-acp d po32 njp2, dt j n2 pns32 vvd p-acp dt n1 pp-f d dt n1, av a-acp vbdr n2, cc n2, cc n2, cst vbdr dt n2 pp-f dt n1.
their Conquerours are Crowned, so are their Horses. But see what Crownes these are, not Crownes of Ivie, and Lawrell, but made out of the Tree of life, not a cup of Gold, but of Salvation. It is the wreath of Lawrell that never withers, the Crowne that never fades, the Crowne of life.
their Conquerors Are Crowned, so Are their Horses. But see what Crowns these Are, not Crowns of Ivy, and Laurel, but made out of the Tree of life, not a cup of Gold, but of Salvation. It is the wreathe of Laurel that never withers, the Crown that never fades, the Crown of life.
po32 n2 vbr vvn, av vbr po32 n2. p-acp vvi r-crq n2 d vbr, xx n2 pp-f n1, cc n1, p-acp vvd av pp-f dt n1 pp-f n1, xx dt n1 pp-f n1, p-acp pp-f n1. pn31 vbz dt n1 pp-f n1 cst av-x n2, dt n1 cst av-x vvz, dt n1 pp-f n1.
The Apostle might have as easily exprest it, & said, for when he is tried he shall reap Heaven, he shal be taken into heaven, here had been a round & proper expression.
The Apostle might have as Easily expressed it, & said, for when he is tried he shall reap Heaven, he shall be taken into heaven, Here had been a round & proper expression.
Who ever saw a living Crowne? They be in Heaven, living Crownes, that is, lasting Crownes, that shall not be set upon the head, but the heart. Crownes are for the head in the World, it is the highest place,
Who ever saw a living Crown? They be in Heaven, living Crowns, that is, lasting Crowns, that shall not be Set upon the head, but the heart. Crowns Are for the head in the World, it is the highest place,
and therefore being the highest place, is most conspicuous. But the Crowne of life, it is set on the heart, the seat of life. What is that Crowne, that is not set on the head, but on the Soul, and on the whole man? O her Crownes are but Ornaments for the head, this for all the body, it shall be all Crownes, whatsoever is upon the body glorified,
and Therefore being the highest place, is most conspicuous. But the Crown of life, it is Set on the heart, the seat of life. What is that Crown, that is not Set on the head, but on the Soul, and on the Whole man? O her Crowns Are but Ornament for the head, this for all the body, it shall be all Crowns, whatsoever is upon the body glorified,
cc av vbg dt js n1, vbz av-ds j. p-acp dt n1 pp-f n1, pn31 vbz vvn p-acp dt n1, dt n1 pp-f n1. q-crq vbz d n1, cst vbz xx vvn p-acp dt n1, p-acp p-acp dt n1, cc p-acp dt j-jn n1? sy po31 n2 vbr cc-acp n2 p-acp dt n1, d p-acp d dt n1, pn31 vmb vbi d n2, r-crq vbz p-acp dt n1 vvn,
or the soul, it shall be all glorious, it shall be all glory, and glory and bliss, is but the Crowne. The same that the beatitude is, that is the Crowne,
or the soul, it shall be all glorious, it shall be all glory, and glory and bliss, is but the Crown. The same that the beatitude is, that is the Crown,
cc dt n1, pn31 vmb vbi d j, pn31 vmb vbi d n1, cc n1 cc n1, vbz p-acp dt n1. dt d cst dt n1 vbz, cst vbz dt n1,
but it is in Heaven. But on the other side, least we should think that he spake properly, and that there were any thing in Heaven so poore, and so base, as Gold, that which he there calls Crownes of Gold, he calls in Chap. 2. the Crowne of life, I, that is spirituall, to let us see that they are Crownes of Gold, but in a spirituall manner:
but it is in Heaven. But on the other side, lest we should think that he spoke properly, and that there were any thing in Heaven so poor, and so base, as Gold, that which he there calls Crowns of Gold, he calls in Chap. 2. the Crown of life, I, that is spiritual, to let us see that they Are Crowns of Gold, but in a spiritual manner:
for dust and ashes to be raised to the glory of Heaven? For a man in tribulation to be raised to the state of a King, the glory of a Crowne? As the Apostles,
for dust and Ashes to be raised to the glory of Heaven? For a man in tribulation to be raised to the state of a King, the glory of a Crown? As the Apostles,
and Disciples sayd, Did not our hearts burne? Doe not your hearts leape to think of a Crowne? How impossible is it for any man that is ambitious, to reach honour of less matters then a Crowne, but it is for those that it belongs to,
and Disciples said, Did not our hearts burn? Do not your hearts leap to think of a Crown? How impossible is it for any man that is ambitious, to reach honour of less matters then a Crown, but it is for those that it belongs to,
cc n2 vvd, vdd xx po12 n2 vvi? vdb xx po22 n2 vvi pc-acp vvi pp-f dt n1? c-crq j vbz pn31 p-acp d n1 cst vbz j, pc-acp vvi n1 pp-f dc n2 av dt n1, p-acp pn31 vbz p-acp d cst pn31 vvz p-acp,
though the tribulation be bitter, Dum passio, &c. as Gregory sayth well, while the tribulation is sifting, and winnowing, the Crowne is preparing, and God is sending. There is nothing that is excellent, but it comes with difficulty;
though the tribulation be bitter, Dum passio, etc. as Gregory say well, while the tribulation is sifting, and winnowing, the Crown is preparing, and God is sending. There is nothing that is excellent, but it comes with difficulty;
if then we be content to take things that are excellent in this World, with labour, and paines, and cost, and difficulty, shall we not bestow a little paines to goe through difficulty for Heaven? It is but small straits that we are to goe through for Heaven;
if then we be content to take things that Are excellent in this World, with labour, and pains, and cost, and difficulty, shall we not bestow a little pains to go through difficulty for Heaven? It is but small straits that we Are to go through for Heaven;
cs av pns12 vbb j pc-acp vvi n2 cst vbr j p-acp d n1, p-acp vvb, cc n2, cc vvd, cc n1, vmb pns12 xx vvi dt j n2 pc-acp vvi p-acp n1 p-acp n1? pn31 vbz p-acp j n2 cst pns12 vbr pc-acp vvi a-acp p-acp n1;
every perticular grace hath the promise of a Crowne, if there be severall Crownes, a Crowne of righteousnesse, and a Crowne of Starrs, a Crowne of glory, a Crowne of immortality, a Crowne of life; then feare not,
every particular grace hath the promise of a Crown, if there be several Crowns, a Crown of righteousness, and a Crown of Stars, a Crown of glory, a Crown of immortality, a Crown of life; then Fear not,
as Chrysostome sayth well, by so much the more, the Crowne shall be more bright, and splendent, as St. Austin sayth well, every Saint that God the more buffets, and conflicts he hath endur'd, the greater shall be his reward, and more ample of glory.
as Chrysostom say well, by so much the more, the Crown shall be more bright, and splendent, as Saint Austin say well, every Saint that God the more buffets, and conflicts he hath endured, the greater shall be his reward, and more ample of glory.
c-acp np1 vvz av, p-acp av av-d dt av-dc, dt n1 vmb vbi av-dc j, cc j, p-acp n1 np1 vvz av, d n1 cst np1 dt dc n2, cc n2 pns31 vhz vvn, dt jc vmb vbi po31 vvi, cc av-dc j pp-f n1.
Admit in the last place, that tribulations and sufferings be long, though there be nothing long in this World, there is nothing long, that comes to a period: for there is nothing long that is temporary. All tribulations, and sufferings, are temporary:
Admit in the last place, that tribulations and sufferings be long, though there be nothing long in this World, there is nothing long, that comes to a Period: for there is nothing long that is temporary. All tribulations, and sufferings, Are temporary:
vvb p-acp dt ord n1, cst n2 cc n2 vbb j, cs pc-acp vbb pix j p-acp d n1, pc-acp vbz pix j, cst vvz p-acp dt n1: p-acp pc-acp vbz pix j cst vbz j. d n2, cc n2, vbr j:
St. Paul sayth so, that which is momentary, cannot be long. What is shorter then a moment? St. Paul was able to judge, he endured many, and long tribulations.
Saint Paul say so, that which is momentary, cannot be long. What is shorter then a moment? Saint Paul was able to judge, he endured many, and long tribulations.
They are temporary, nay, they are momentary, admit they were not, yet that Crowne will recompence it, the Crowne of life is immortall, here is that that will recompence it.
They Are temporary, nay, they Are momentary, admit they were not, yet that Crown will recompense it, the Crown of life is immortal, Here is that that will recompense it.
pns32 vbr j, uh, pns32 vbr j, vvb pns32 vbdr xx, av d n1 vmb vvi pn31, dt n1 pp-f n1 vbz j, av vbz d cst vmb vvi pn31.
On the other side, the pleasures of the world are momentaine, & what pains doe worldly men take to enjoy them? how much trouble is there? and what care doe they take to heale a finger, if it be out of frame,
On the other side, the pleasures of the world Are momentaine, & what pains do worldly men take to enjoy them? how much trouble is there? and what care do they take to heal a finger, if it be out of frame,
if there be but any passion upon that? nay further, not onely the care of the flesh, but what a great deale of care doe worldly men take, to fulfill their lusts? How much will wicked men suffer to enjoy their lusts? what will they not suffer? then,
if there be but any passion upon that? nay further, not only the care of the Flesh, but what a great deal of care do worldly men take, to fulfil their Lustiest? How much will wicked men suffer to enjoy their Lustiest? what will they not suffer? then,
as Demosthenes stirred up himself to follow his studie the more earnestly, by the example of a Smith that was at his work before he was at his study; it is a shame for me saith he, to be in bed, and the Smith to be at work; this was Demosthenes argument,
as Demosthenes stirred up himself to follow his study the more earnestly, by the Exampl of a Smith that was At his work before he was At his study; it is a shame for me Says he, to be in Bed, and the Smith to be At work; this was Demosthenes argument,
so it may for Christians, shall wicked men endure so much to fullfill the pleasures of sin, and shall not we endure something to attain the Crowne of life,
so it may for Christians, shall wicked men endure so much to fulfil the pleasures of since, and shall not we endure something to attain the Crown of life,
av pn31 vmb p-acp np1, vmb j n2 vvb av av-d pc-acp vvi dt n2 pp-f n1, cc vmb xx pns12 vvi pi pc-acp vvi dt vvb pp-f n1,
and immortallity, for the attaining of heaven? Si tanta, &c. If the soul, saith St. Austin, he content to suffer so much, to enjoy things that are made to perish, how much should we be content to suffer for that that cannot perish? If men will suffer so much for the flesh, what should we suffer for the immortality of the soul? for the gaining of Heaven? for the crown? It was the argument of the devout Hermite, when he saw a Harlot spend some hours in attiring of her self, he fell bitterly on weeping;
and immortality, for the attaining of heaven? Si tanta, etc. If the soul, Says Saint Austin, he content to suffer so much, to enjoy things that Are made to perish, how much should we be content to suffer for that that cannot perish? If men will suffer so much for the Flesh, what should we suffer for the immortality of the soul? for the gaining of Heaven? for the crown? It was the argument of the devout Hermit, when he saw a Harlot spend Some hours in attiring of her self, he fell bitterly on weeping;
being asked what was the reason? Saith he, because I cannot bestow so earnest pains in adoring my soul, as that creature doth, in decking of her body; that was his argument.
being asked what was the reason? Says he, Because I cannot bestow so earnest pains in adoring my soul, as that creature does, in decking of her body; that was his argument.
And St. Paul he gives such an argument, whereas worldly men strive for a corruptible Crowne, shall not we strive for that which is incorruptible? Shall not the children of light be as zealous for Heaven, as the children of the world are for pleasures? Shall not spirituall men be as zealous to attain glory, as carnall men are in momentaine things, the pleasures of sin that endure but for a season? O listen, listen to St. Paul, he pus all these together;
And Saint Paul he gives such an argument, whereas worldly men strive for a corruptible Crown, shall not we strive for that which is incorruptible? Shall not the children of Light be as zealous for Heaven, as the children of the world Are for pleasures? Shall not spiritual men be as zealous to attain glory, as carnal men Are in momentaine things, the pleasures of since that endure but for a season? Oh listen, listen to Saint Paul, he pus all these together;
It is worthy all to be written in Letters of gold, there is never a word but it is full of emphasis, there were never words almost that dropt from any mans mouth,
It is worthy all to be written in Letters of gold, there is never a word but it is full of emphasis, there were never words almost that dropped from any men Mouth,
Then againe he moderates the quality with the quantity, they are short afflictions, if they be great, and many, they are short, and momentaine: then he moderates both with the comparisons that follow, light afflictions, but a weight of glory;
Then again he moderates the quality with the quantity, they Are short afflictions, if they be great, and many, they Are short, and momentaine: then he moderates both with the comparisons that follow, Light afflictions, but a weight of glory;
av av pns31 vvz dt n1 p-acp dt n1, pns32 vbr j n2, cs pns32 vbb j, cc d, pns32 vbr j, cc vvi: av pns31 vvz d p-acp dt n2 cst vvb, j n2, cc-acp dt n1 pp-f n1;
And this eternall weight of glory exceeding in quality, and quantity, St Paul would not have us think his afflictions long, and sharp, and great, and many, they are nothing so that God sends,
And this Eternal weight of glory exceeding in quality, and quantity, Saint Paul would not have us think his afflictions long, and sharp, and great, and many, they Are nothing so that God sends,
cc d j n1 pp-f n1 vvg p-acp n1, cc n1, zz np1 vmd xx vhi pno12 vvi po31 n2 av-j, cc j, cc j, cc d, pns32 vbr pix av cst np1 vvz,
if we should live as long as the Patriarcks, he mingles them with comforts, though there were no comfort, a thousand yeares tribulation were nothing to the glory that shall never come to an end.
if we should live as long as the Patriarchs, he mingles them with comforts, though there were no Comfort, a thousand Years tribulation were nothing to the glory that shall never come to an end.
Did Jacob account so many years a small time, and shall not we account 7. dayes, 7. howres short? Admit it be more, it is but tribulation for a short time,
Did Jacob account so many Years a small time, and shall not we account 7. days, 7. hours short? Admit it be more, it is but tribulation for a short time,
vdd np1 vvb av d n2 dt j n1, cc vmb xx pns12 vvi crd n2, crd n2 j? vvb pn31 vbi dc, pn31 vbz p-acp n1 p-acp dt j n1,
but nothing, and not onely short, but as if they had never been: but as yesterday are 10000 years to eternity. The world gives nothing but what is corruptible, God gives that which is eternall, all desire long life, God offers not onely long life,
but nothing, and not only short, but as if they had never been: but as yesterday Are 10000 Years to eternity. The world gives nothing but what is corruptible, God gives that which is Eternal, all desire long life, God offers not only long life,
cc-acp pix, cc xx av-j j, cc-acp c-acp cs pns32 vhd av vbn: cc-acp p-acp av-an vbr crd n2 p-acp n1. dt n1 vvz pix cc-acp r-crq vbz j, np1 vvz cst r-crq vbz j, d vvb av-j n1, np1 vvz xx av-j j n1,
HAVING done with the two principall parts, I am now to come to those parts that are access•ry: The speciall are the two descriptions I told you of before.
HAVING done with the two principal parts, I am now to come to those parts that Are access•ry: The special Are the two descriptions I told you of before.
The description of the persons, that the promis• is made unto, all under the notification of one, The man, that i•, every man that endures tentation. And the description of the reward it selfe, that is the other set downe under two notions.
The description of the Persons, that the promis• is made unto, all under the notification of one, The man, that i•, every man that endures tentation. And the description of the reward it self, that is the other Set down under two notions.
And there is the particular notion which is subordinate to it, the thing that is promised is a Crowne, and that Crowne hath the best appendix set unto it, it is the Crowne of life, the Crowne immortall, of these I spake.
And there is the particular notion which is subordinate to it, the thing that is promised is a Crown, and that Crown hath the best appendix Set unto it, it is the Crown of life, the Crown immortal, of these I spoke.
Now, these other two parts that follow in this verse, they are added as an appendix, or supplement. The one a supply, De gratia dispensationis, of the cour•e and dispensation: the course that God takes in dispensing this reward under both these notions;
Now, these other two parts that follow in this verse, they Are added as an appendix, or supplement. The one a supply, De Gratia dispensationis, of the cour•e and Dispensation: the course that God Takes in dispensing this reward under both these notions;
av, d j-jn crd n2 cst vvb p-acp d n1, pns32 vbr vvn p-acp dt n1, cc n1. dt crd dt n1, fw-fr fw-la fw-la, pp-f dt vbr cc n1: dt n1 cst np1 vvz p-acp vvg d n1 p-acp d d n2;
Giving, that hath reference to receiving: there can be no receiving, where there is no giving. The Philosopher saith well, dari accipere. It is true, speaking of passages betweene man and man, receiving doth not alwayes necessary imply freenesse of gift: there may be receiving, where there is not freenesse of donation. Wages, when they are payed; debts, when they are discharged; pledges, when they are restored; commodities, when they are bought, they are truly received, yet there is no gift goes before.
Giving, that hath Referente to receiving: there can be no receiving, where there is no giving. The Philosopher Says well, dari accipere. It is true, speaking of passages between man and man, receiving does not always necessary imply freeness of gift: there may be receiving, where there is not freeness of donation. Wages, when they Are paid; debts, when they Are discharged; pledges, when they Are restored; commodities, when they Are bought, they Are truly received, yet there is no gift Goes before.
but it is the free gift of God; because man cannot deserve of his Creator and Maker: Therefore it comes to passe, that whatsoever thing it is that we receive, the very foundation and principles of Christianity doth suppose it to be of the freeness of God, that is the Scriptures reception. St. Paul shews it very well, 1 Cor. 4. What bast thou that thou hast not received? That question it is equivalent to an universall negative; there is nothing that we enjoy,
but it is the free gift of God; Because man cannot deserve of his Creator and Maker: Therefore it comes to pass, that whatsoever thing it is that we receive, the very Foundation and principles of Christianity does suppose it to be of the freeness of God, that is the Scriptures reception. Saint Paul shows it very well, 1 Cor. 4. What baste thou that thou hast not received? That question it is equivalent to an universal negative; there is nothing that we enjoy,
or have in the world, but we receive, and receive how? we receive it as Gods free bounty, as a gift, or donative. If it be so in lesser things, much more in greater; if it be so in temporals, much more in spirituals, much more yet in eternals; the eternall of all, eternall life cannot come to us but by Gods gift. So, these three things this word affords.
or have in the world, but we receive, and receive how? we receive it as God's free bounty, as a gift, or donative. If it be so in lesser things, much more in greater; if it be so in temporals, much more in spirituals, much more yet in eternals; the Eternal of all, Eternal life cannot come to us but by God's gift. So, these three things this word affords.
cc vhb p-acp dt n1, cc-acp pns12 vvi, cc vvb q-crq? pns12 vvb pn31 p-acp npg1 j n1, p-acp dt n1, cc n1. cs pn31 vbb av p-acp jc n2, av-d av-dc p-acp jc; cs pn31 vbb av p-acp n2, d dc p-acp n2, d dc av p-acp n2-j; dt j pp-f d, j n1 vmbx vvi p-acp pno12 p-acp p-acp npg1 n1. av, d crd n2 d n1 vvz.
It must needs be so, that the grand, great blessing is of gift; for all inferiour blessings that have reference to it, they are all of gift, both the root, and the boughs, and the branches, and the leaves, and the fruit of the tree of life, they are all of gift; Glory, and what ever belongs to glory.
It must needs be so, that the grand, great blessing is of gift; for all inferior blessings that have Referente to it, they Are all of gift, both the root, and the boughs, and the branches, and the leaves, and the fruit of the tree of life, they Are all of gift; Glory, and what ever belongs to glory.
pn31 vmb av vbi av, cst dt j, j n1 vbz pp-f n1; p-acp d j-jn n2 cst vhb n1 p-acp pn31, pns32 vbr d pp-f n1, d dt n1, cc dt n2, cc dt n2, cc dt n2, cc dt n1 pp-f dt n1 pp-f n1, pns32 vbr d pp-f n1; n1, cc r-crq av vvz p-acp n1.
The holy Ghost, that begets faith in the heart, even he is a gift, it is one of his names, Donum dei, he is the gift of God, it is one of the names that he takes;
The holy Ghost, that begets faith in the heart, even he is a gift, it is one of his names, Donum dei, he is the gift of God, it is one of the names that he Takes;
It is true, there is another name by which it is stiled sometimes, that seemes a little to derogate from the liberty, and freenesse of gift: It is called wages received;
It is true, there is Another name by which it is styled sometime, that seems a little to derogate from the liberty, and freeness of gift: It is called wages received;
Or repromissio credentium, the promise made to them that believe, and so being a promise, is a kind of debt and stipulation; yet in all considerations, of reward, and wages, and promise, in all it is to be taken so, to be taken as a gift.
Or repromissio credentium, the promise made to them that believe, and so being a promise, is a kind of debt and stipulation; yet in all considerations, of reward, and wages, and promise, in all it is to be taken so, to be taken as a gift.
cc fw-la fw-la, dt vvb vvn p-acp pno32 d vvb, cc av vbg dt vvb, vbz dt n1 pp-f n1 cc n1; av p-acp d n2, pp-f n1, cc n2, cc vvb, p-acp d pn31 vbz pc-acp vbi vvn av, pc-acp vbi vvn p-acp dt n1.
That we may learn all hence that that Moses said to the people of temporall Canaan, it is true much more of the •••est all• God hath brought you •o that good land, not for your righteousnesse:
That we may Learn all hence that that Moses said to the people of temporal Canaan, it is true much more of the •••est all• God hath brought you •o that good land, not for your righteousness:
cst pns12 vmb vvi d av cst d np1 vvd p-acp dt n1 pp-f j np1, pn31 vbz j d dc pp-f dt av-js n1 np1 vhz vvn pn22 av cst j n1, xx p-acp po22 n1:
so, God hath translated us all• he wil if we walk in his Commandements, in time he will translate us • to that good way to that better way, that best of all not for our righteousness, not for any merits of ours,
so, God hath translated us all• he will if we walk in his commandments, in time he will translate us • to that good Way to that better Way, that best of all not for our righteousness, not for any merits of ours,
av, np1 vhz vvn pno12 n1 pns31 vmb cs pns12 vvb p-acp po31 n2, p-acp n1 pns31 vmb vvi pno12 • pc-acp d j n1 p-acp d j n1, cst js pp-f d xx p-acp po12 n1, xx p-acp d vvz pp-f png12,
it is meer mercy and gift. That we may learn I say with the Elders in the Revelation: we may well learn of the Saints in heaven, and learn humiliation, and acknowledgment of them that are in possession. They had Crownes on their heads, Rev. 4. and what then? They cast downe their Crownes:
it is mere mercy and gift. That we may Learn I say with the Elders in the Revelation: we may well Learn of the Saints in heaven, and Learn humiliation, and acknowledgment of them that Are in possession. They had Crowns on their Heads, Rev. 4. and what then? They cast down their Crowns:
they therefore cast downe their Crowns, as acknowledging that they were not theirs, not of their own deserving; but they were of the purchase of Christ, and of Gods bestowing, they cast them down before the throne of God.
they Therefore cast down their Crowns, as acknowledging that they were not theirs, not of their own deserving; but they were of the purchase of christ, and of God's bestowing, they cast them down before the throne of God.
pns32 av vvd a-acp po32 n2, c-acp vvg cst pns32 vbdr xx png32, xx pp-f po32 d vvg; p-acp pns32 vbdr pp-f dt n1 pp-f np1, cc pp-f npg1 vvg, pns32 vvd pno32 a-acp p-acp dt n1 pp-f np1.
If they cast down the Crowns they have in act, we may well cast down those we have in hope, and acknowledg our own unworthinesse: and we cannot acknowledg our owne unworthinesse,
If they cast down the Crowns they have in act, we may well cast down those we have in hope, and acknowledge our own unworthiness: and we cannot acknowledge our own unworthiness,
cs pns32 vvd a-acp dt n2 pns32 vhb p-acp vvi, pns12 vmb av vvi a-acp d pns12 vhb p-acp vvb, cc vvi po12 d n1: cc pns12 vmbx vvi po12 d n1,
When we receive of God, how do we receive? as Gods almes, a very little blessing is Gods almes: and every greater blessing, especially the greatest of all is Gods largesse and bounty: So you may see life it selfe, not onely temporall, but eternall, the Crowne of life, it is called the penny in the Gospell:
When we receive of God, how do we receive? as God's alms, a very little blessing is God's alms: and every greater blessing, especially the greatest of all is God's largess and bounty: So you may see life it self, not only temporal, but Eternal, the Crown of life, it is called the penny in the Gospel:
c-crq pns12 vvb pp-f np1, q-crq vdb pns12 vvi? p-acp npg1 n2, dt j j vvg vbz n2 n2: cc d jc n1, av-j dt js pp-f d vbz npg1 n1 cc n1: av pn22 vmb vvi n1 pn31 n1, xx av-j j, p-acp j, dt n1 pp-f n1, pn31 vbz vvn dt n1 p-acp dt n1:
We stand at the door of grace, and knock for an almes, and God gives us an almes, that belongs to beggars, a penny; but that penny is more worth then the world: the same that is the penny there, is the Crowne of life here, to let us see that it is Gods gift. That is the first thing,
We stand At the door of grace, and knock for an alms, and God gives us an alms, that belongs to beggars, a penny; but that penny is more worth then the world: the same that is the penny there, is the Crown of life Here, to let us see that it is God's gift. That is the First thing,
It is in the future, and the future is not so certaine as the present; not with us that have not the power of the next minute, there is nothing more uncertaine to us then the future. I,
It is in the future, and the future is not so certain as the present; not with us that have not the power of the next minute, there is nothing more uncertain to us then the future. I,
pn31 vbz p-acp dt j-jn, cc dt n-jn vbz xx av j p-acp dt j; xx p-acp pno12 cst vhb xx dt n1 pp-f dt ord n1, pc-acp vbz pix av-dc j p-acp pno12 av dt j-jn. pns11,
but there is nothing more certaine to God, and there is nothing more certaine to us, then Gods future. To let us see that the future is as certaine as the present, when God promiseth;
but there is nothing more certain to God, and there is nothing more certain to us, then God's future. To let us see that the future is as certain as the present, when God promises;
his futures are exprest usually by the time past, and present, as though we might as well conclude of it as if it were present. There is no blessing promised,
his futures Are expressed usually by the time past, and present, as though we might as well conclude of it as if it were present. There is no blessing promised,
po31 ng1-jn vbr vvn av-j p-acp dt n1 j, cc j, c-acp cs pns12 vmd a-acp av vvi pp-f pn31 c-acp cs pn31 vbdr j. pc-acp vbz dx n1 vvd,
the preparing was both wayes, I prepare it for you, by preparing you for it; he that hath prepared, will translate; he that hath begun the work will finish it.
the preparing was both ways, I prepare it for you, by preparing you for it; he that hath prepared, will translate; he that hath begun the work will finish it.
Certaine it is, because the Saints that are gone before us enjoy the Crowne of life, they are in the fruition: he that hath made good the promise to one, will to another, he hath to thousands that are gone before; there is but a small remnant to come after,
Certain it is, Because the Saints that Are gone before us enjoy the Crown of life, they Are in the fruition: he that hath made good the promise to one, will to Another, he hath to thousands that Are gone before; there is but a small remnant to come After,
Certaine it is, because we have part in possession already, the first fruits, God hath given us the earnest; we are in Albo, we are brought into the list, the roll, the catalogue of those that do goe, and are to inherit heaven:
Certain it is, Because we have part in possession already, the First fruits, God hath given us the earnest; we Are in Albo, we Are brought into the list, the roll, the catalogue of those that do go, and Are to inherit heaven:
He that gath given the earnest, will give the inheritance; if there be the first fruits for the present, the harvest, the reaping shall come in the time that God hath appointed.
He that Gaza given the earnest, will give the inheritance; if there be the First fruits for the present, the harvest, the reaping shall come in the time that God hath appointed.
unlesse he should translate his members and servants to reign with him, then it is compleat. In all these considerations it is certaine: Therefore wee are not to take this word as an ordinary future, he shall receive, as a neutrall word, a word of doubting, as ours are,
unless he should translate his members and Servants to Reign with him, then it is complete. In all these considerations it is certain: Therefore we Are not to take this word as an ordinary future, he shall receive, as a neutral word, a word of doubting, as ours Are,
cs pns31 vmd vvi po31 n2 cc n2 pc-acp vvi p-acp pno31, cs pn31 vbz j. p-acp d d n2 pn31 vbz j: av pns12 vbr xx pc-acp vvi d n1 p-acp dt j j-jn, pns31 vmb vvi, p-acp dt j n1, dt n1 pp-f vvg, c-acp png12 vbr,
If God say it, it shall be, he speaks it by the spirit of God, the holy instrument of that holy Arme, he shall receive. That is the second signification of the word, it notes assurance and certainty.
If God say it, it shall be, he speaks it by the Spirit of God, the holy Instrument of that holy Arm, he shall receive. That is the second signification of the word, it notes assurance and certainty.
As it was a famous answer of the Roman Consul concerning the winning againe of Tarrentum; unlesse you had first lost that Citie, I had never received it:
As it was a famous answer of the Roman Consul Concerning the winning again of Tarrentum; unless you had First lost that city, I had never received it:
p-acp pn31 vbds dt j n1 pp-f dt njp n1 vvg dt n-vvg av pp-f np1; cs pn22 vhd ord vvd cst n1, pns11 vhd av vvd pn31:
receiving implies a thing that hath been lost. It is true of the Celestiall City, the new Jerusalem, the Crowne of life: Nisi Adamus, &c. Unlesse Adam had lost it, we had never come to the comfort of this word of receiving. Of having we might, of receiving we could not:
receiving Implies a thing that hath been lost. It is true of the Celestial city, the new Jerusalem, the Crown of life: Nisi Adamus, etc. Unless Adam had lost it, we had never come to the Comfort of this word of receiving. Of having we might, of receiving we could not:
but we may say faelix, &c. (in that sense, as sometime it was spoken) happy fall, that brought forth a better effect, a better Crown, a better immortality, a better blisse.
but we may say Felix, etc. (in that sense, as sometime it was spoken) happy fallen, that brought forth a better Effect, a better Crown, a better immortality, a better bliss.
cc-acp pns12 vmb vvi fw-la, av (p-acp d n1, c-acp av pn31 vbds vvn) j n1, cst vvd av dt jc vvi, dt jc vvi, dt jc n1, dt jc n1.
The Crown that Adam lost, was a Crowne of innocency; the Crown that Christ restores is a Crown of righteousnesse, and the same is the Crown of life. Adam lost the Crown by yeilding to the temptation of suggestion; and we againe come to receive the Crowne by enduring the temptation of tryall, the man that endures temptation, he shall receive it.
The Crown that Adam lost, was a Crown of innocency; the Crown that christ restores is a Crown of righteousness, and the same is the Crown of life. Adam lost the Crown by yielding to the temptation of suggestion; and we again come to receive the Crown by enduring the temptation of trial, the man that endures temptation, he shall receive it.
what is the expence? Were the expence great, there is no man but would be content to be at great expence for such a reception, the Crown of life, and immortality; if the expence were liberty, we should part with that;
what is the expense? Were the expense great, there is no man but would be content to be At great expense for such a reception, the Crown of life, and immortality; if the expense were liberty, we should part with that;
there is no man, but when he compares his expences with his receipts; if his receipts exceed his expences, hee thinks himselfe in a good condition, his estate is sound.
there is no man, but when he compares his expenses with his receipts; if his receipts exceed his expenses, he thinks himself in a good condition, his estate is found.
After the disbursment of a little suffering, when we come to look on our receipts, what they are, or shall be, we cannot but think our selves rich, and in a good condition, whatsoever our tribulations and sufferings are.
After the disbursement of a little suffering, when we come to look on our receipts, what they Are, or shall be, we cannot but think our selves rich, and in a good condition, whatsoever our tribulations and sufferings Are.
when he is tried. Tribulation is sent for proofe, and triall. Therefore though it be tribulation and affliction that is spoken of, it is called tentation. We may well give the reason out of St. Chrysostome: Tribulation is well called temptation, because it is for the triall of our Philosophy, for the triall of the graces that God hath given us, the very word temptation betokens triall; therefore it is that the Schoolmen give that definition of it.
when he is tried. Tribulation is sent for proof, and trial. Therefore though it be tribulation and affliction that is spoken of, it is called tentation. We may well give the reason out of Saint Chrysostom: Tribulation is well called temptation, Because it is for the trial of our Philosophy, for the trial of the graces that God hath given us, the very word temptation betokens trial; Therefore it is that the Schoolmen give that definition of it.
c-crq pns31 vbz vvn. n1 vbz vvn p-acp n1, cc n1. av cs pn31 vbb n1 cc n1 cst vbz vvn pp-f, pn31 vbz vvn n1. pns12 vmb av vvi dt n1 av pp-f n1 np1: n1 vbz av vvn n1, c-acp pn31 vbz p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt n2 cst np1 vhz vvn pno12, dt j n1 n1 vvz n1; av pn31 vbz d dt n2 vvb d n1 pp-f pn31.
Therefore because all temptation aimes at discovery and knowledge, and knowledge is taken by triall, therefore this word of triall is called temptation, though it be the temptations of suggestion, or of proving, there are diverse kinds of eyther of these sorts.
Therefore Because all temptation aims At discovery and knowledge, and knowledge is taken by trial, Therefore this word of trial is called temptation, though it be the temptations of suggestion, or of proving, there Are diverse Kinds of either of these sorts.
av c-acp d n1 vvz p-acp n1 cc n1, cc n1 vbz vvn p-acp n1, av d n1 pp-f n1 vbz vvn n1, c-acp pn31 vbb dt n2 pp-f n1, cc pp-f vvg, a-acp vbr j n2 pp-f d pp-f d n2.
if one man tempt another, the suggestions and allurements that are used, are first by feeling his disposition, how he is inclined, which way he may be moved, by taking measure of the foote of his affections, seeing which way his affections work that he may draw him.
if one man tempt Another, the suggestions and allurements that Are used, Are First by feeling his disposition, how he is inclined, which Way he may be moved, by taking measure of the foot of his affections, seeing which Way his affections work that he may draw him.
If it be the temptations of Satan, he never tempts, but for triall, if he knew what were in us, he would not tempt, he would convey it without temptation, there needed no suggestion: But because he knowes not what is in man (though he can give a shrewd guesse by the working of the mind,
If it be the temptations of Satan, he never tempts, but for trial, if he knew what were in us, he would not tempt, he would convey it without temptation, there needed no suggestion: But Because he knows not what is in man (though he can give a shrewd guess by the working of the mind,
and fancie, and sences,) therefore he makes triall, he offers temptations to the phansie, and to the sences, to see how they stand affected to such suggestions, as he will insinuate.
and fancy, and Senses,) Therefore he makes trial, he offers temptations to the fancy, and to the Senses, to see how they stand affected to such suggestions, as he will insinuate.
cc vvi, cc n2,) av pns31 vvz n1, pns31 vvz n2 p-acp dt n1, cc p-acp dt n2, pc-acp vvi c-crq pns32 vvb vvn p-acp d n2, c-acp pns31 vmb vvi.
If he be in poverty, he hath temptations for that, (and they are for triall still he proves him to bring him to diffidence, and murmuring, and repining.
If he be in poverty, he hath temptations for that, (and they Are for trial still he Proves him to bring him to diffidence, and murmuring, and repining.
cs pns31 vbb p-acp n1, pns31 vhz n2 p-acp d, (cc pns32 vbr p-acp n1 av pns31 vvz pno31 pc-acp vvi pno31 p-acp n1, cc vvg, cc vvg.
If it be any good that we doe, he tries whither our hearts be of such a temper, that we may be brought to think it is of our selves. If it be any ill, he tries if he can gaine force upon our hearts, that we may goe on in impenitency. His temptations are like the wind that is spoken of in Job, that beat the house of Jobs Children in all the foure quarters of it;
If it be any good that we do, he tries whither our hearts be of such a temper, that we may be brought to think it is of our selves. If it be any ill, he tries if he can gain force upon our hearts, that we may go on in impenitency. His temptations Are like the wind that is spoken of in Job, that beatrice the house of Jobs Children in all the foure quarters of it;
Sometimes he will convey himselfe into the Cabinet and Closet of our affections; sometimes he knocks at the Gate of the Sences; Sometimes he will feele the pulse of the Phansie: Sometimes he is above to tempt to pride, sometimes he is below, to tempt to despaire. If he be before us, it is to hinder us in the good we are about;
Sometime he will convey himself into the Cabinet and Closet of our affections; sometime he knocks At the Gate of the Senses; Sometime he will feel the pulse of the Fancy: Sometime he is above to tempt to pride, sometime he is below, to tempt to despair. If he be before us, it is to hinder us in the good we Are about;
When they doubt and distrust God for any attribute, his power, or wisdome, or goodnesse, or mercy. When out of curiosity they labour to search, whither he be so just, and powerfull, and gracious, as the Scripture tells us.
When they doubt and distrust God for any attribute, his power, or Wisdom, or Goodness, or mercy. When out of curiosity they labour to search, whither he be so just, and powerful, and gracious, as the Scripture tells us.
c-crq pns32 vvb cc vvb np1 p-acp d n1, po31 n1, cc n1, cc n1, cc n1. c-crq av pp-f n1 pns32 vvb p-acp vvb, c-crq pns31 vbb av j, cc j, cc j, p-acp dt n1 vvz pno12.
and still when they labour and search to satisfie themselves by tempting of God these wayes, it is for triall, that we may prove whither he be so, or no.
and still when they labour and search to satisfy themselves by tempting of God these ways, it is for trial, that we may prove whither he be so, or no.
cc av c-crq pns32 vvb cc vvb pc-acp vvi px32 p-acp vvg pp-f np1 d n2, pn31 vbz p-acp n1, cst pns12 vmb vvi c-crq pns31 vbb av, cc uh-dx.
here he proves, and tries his owne heart, he makes triall of his obedience, of his faith, of his patience, of his love to God, of his meeknesse, of his repentance, of his growth in all.
Here he Proves, and tries his own heart, he makes trial of his Obedience, of his faith, of his patience, of his love to God, of his meekness, of his Repentance, of his growth in all.
av pns31 vvz, cc vvz po31 d n1, pns31 vvz n1 pp-f po31 n1, pp-f po31 n1, pp-f po31 n1, pp-f po31 vvb p-acp np1, pp-f po31 n1, pp-f po31 n1, pp-f po31 n1 p-acp d.
Last of all, to bring it to the point, the good tryalls wherewith God is said to tempt men, God tempts, and tries to see whither we will love him with all our hearts, or no, God is said to tempt men principally by tribulations, they are therefore called trialls.
Last of all, to bring it to the point, the good trials wherewith God is said to tempt men, God tempts, and tries to see whither we will love him with all our hearts, or no, God is said to tempt men principally by tribulations, they Are Therefore called trials.
ord pp-f d, pc-acp vvi pn31 p-acp dt n1, dt j n2 c-crq np1 vbz vvn pc-acp vvi n2, np1 vvz, cc vvz pc-acp vvi c-crq pns12 vmb vvi pno31 p-acp d po12 n2, cc uh-dx, np1 vbz vvn pc-acp vvi n2 av-j p-acp n2, pns32 vbr av vvn n2.
But he hath many other wayes of prooving; every way whereby he reveales himselfe, is a way of triall. He hath as many wayes of tryall, as he hath wayes of revealing himselfe.
But he hath many other ways of proving; every Way whereby he reveals himself, is a Way of trial. He hath as many ways of trial, as he hath ways of revealing himself.
If he give us his word, it is for tryall to prove whither we will bring forth fruit. If he take away his word, it is for tryall, to see how we will walk in the graces that he hath given us.
If he give us his word, it is for trial to prove whither we will bring forth fruit. If he take away his word, it is for trial, to see how we will walk in the graces that he hath given us.
and whither we will be drawn by the faire way of invitation, by mercies: If he take away his blessings, and multiply his afflictions, it is for tryall still, to see how we will beare our selves, under the Crosse, and take his chastisement.
and whither we will be drawn by the fair Way of invitation, by Mercies: If he take away his blessings, and multiply his afflictions, it is for trial still, to see how we will bear our selves, under the Cross, and take his chastisement.
not that he may have better knowledge of us, as we take tryall. No, God will take tryal of that he knows already, or that he knows fully. With men every trial is taken either for the gaining, or for the bettering of knowledge. God, that knowes all things,
not that he may have better knowledge of us, as we take trial. No, God will take trial of that he knows already, or that he knows Fully. With men every trial is taken either for the gaining, or for the bettering of knowledge. God, that knows all things,
xx cst pns31 vmb vhi jc n1 pp-f pno12, c-acp pns12 vvb n1. uh-dx, np1 vmb vvi n1 pp-f cst pns31 vvz av, cc cst pns31 vvz av-j. p-acp n2 d n1 vbz vvn d p-acp dt vvg, cc p-acp dt vvg pp-f n1. np1, cst vvz d n2,
There is not a word in our tongues, not the least motion in our hearts, but he knows it, he needs not take a triall for his satisfaction, to gaine knowledge, or to better his knowledge;
There is not a word in our tongues, not the least motion in our hearts, but he knows it, he needs not take a trial for his satisfaction, to gain knowledge, or to better his knowledge;
pc-acp vbz xx dt n1 p-acp po12 n2, xx dt ds n1 p-acp po12 n2, p-acp pns31 vvz pn31, pns31 vvz xx vvi dt n1 p-acp po31 n1, p-acp vvb n1, cc p-acp jc po31 n1;
otherwise the lustre, and light of that grace that God hath given, if God should not make it shine out by taking a tryall, it could not bring glory to God, if it were not exemplary to men, the tryall of grace makes it shine. He deales with us as Rupurtus sayth,
otherwise the lustre, and Light of that grace that God hath given, if God should not make it shine out by taking a trial, it could not bring glory to God, if it were not exemplary to men, the trial of grace makes it shine. He deals with us as Rupurtus say,
av dt n1, cc j pp-f d n1 cst np1 vhz vvn, cs np1 vmd xx vvi pn31 vvb av p-acp vvg dt n1, pn31 vmd xx vvi n1 p-acp np1, cs pn31 vbdr xx j p-acp n2, dt n1 pp-f n1 vvz pn31 n1. pns31 vvz p-acp pno12 p-acp np1 vvz,
The things of a man knowes not man himselfe. It is not all that is in man that can goe to the windings, and turnings, and Labyrinthes of the heart, there are so many partitions, and starting-holes, that man himselfe cannot find them.
The things of a man knows not man himself. It is not all that is in man that can go to the windings, and turnings, and Labyrinths of the heart, there Are so many partitions, and startingholes, that man himself cannot find them.
dt n2 pp-f dt n1 vvz xx n1 px31. pn31 vbz xx d cst vbz p-acp n1 cst vmb vvi p-acp dt n2-vvg, cc n2-vvg, cc n2 pp-f dt n1, pc-acp vbr av d n2, cc n2, cst n1 px31 vmbx vvi pno32.
and how doth he lay them open? By tryalls, and temptations, and tribulations; there he lets us see our infirmities, and sinfullnesse; it is as a Glasse to let us see our infirmities on the one side,
and how does he lay them open? By trials, and temptations, and tribulations; there he lets us see our infirmities, and sinfullnesse; it is as a Glass to let us see our infirmities on the one side,
cc q-crq vdz pns31 vvi pno32 j? p-acp n2, cc n2, cc n2; a-acp pns31 vvz pno12 vvi po12 n2, cc n1; pn31 vbz p-acp dt n1 pc-acp vvi pno12 vvi po12 n2 p-acp dt crd n1,
unlesse it were thus discovered to him, and by these trialls. Therefore he tries us, that he may discover our hearts to our selves, to make us see what he hath done for us;
unless it were thus discovered to him, and by these trials. Therefore he tries us, that he may discover our hearts to our selves, to make us see what he hath done for us;
cs pn31 vbdr av vvn p-acp pno31, cc p-acp d n2. av pns31 vvz pno12, cst pns31 vmb vvi po12 n2 p-acp po12 n2, pc-acp vvi pno12 vvi r-crq pns31 vhz vdn p-acp pno12;
So God deales in these Trialls, he suffers us to be brought under the flame of Tribulation, to be put into the Furnace of afflictions, he puts our finger into the flame, that we may learne to know that the fire is hot, and how hot the fire is that we deserve, and had had if Christ had not come, he brings us that he may make us know it.
So God deals in these Trials, he suffers us to be brought under the flame of Tribulation, to be put into the Furnace of afflictions, he puts our finger into the flame, that we may Learn to know that the fire is hight, and how hight the fire is that we deserve, and had had if christ had not come, he brings us that he may make us know it.
So, sum it up now, and then you have the end of all kind of temptations, especially these of tribulation, they are for triall. If that be the end, there is no reason we should be out of love with Gods chastisements.
So, sum it up now, and then you have the end of all kind of temptations, especially these of tribulation, they Are for trial. If that be the end, there is no reason we should be out of love with God's chastisements.
av, vvb pn31 a-acp av, cc cs pn22 vhb dt vvb pp-f d j pp-f n2, av-j d pp-f n1, pns32 vbr p-acp n1. cs d vbb dt n1, pc-acp vbz dx n1 pns12 vmd vbi av pp-f n1 p-acp ng1 n2.
Were the end evill, we had cause to feare, and to murmur at tribulations; but the end is for good, and the best good of all, to bring us nearer to Heaven, to indeare us more to God, to weane us more from the World, to make us better to understand God, and our selves, fort he pollishment of those graces that God hath given us,
Were the end evil, we had cause to Fear, and to murmur At tribulations; but the end is for good, and the best good of all, to bring us nearer to Heaven, to endear us more to God, to wean us more from the World, to make us better to understand God, and our selves, fort he pollishment of those graces that God hath given us,
if it be all gold, another is, if it be all drosse. If it be all gold, it needs no purifying, if it be all drosse, it will not endure it, it is not worthy the fire. So it is with Christians, were we in the World all gold, or all drosse; there would be no triall, if we were all pure mettall, all Gold. Tribulation,
if it be all gold, Another is, if it be all dross. If it be all gold, it needs no purifying, if it be all dross, it will not endure it, it is not worthy the fire. So it is with Christians, were we in the World all gold, or all dross; there would be no trial, if we were all pure mettle, all Gold. Tribulation,
cs pn31 vbb d n1, j-jn vbz, cs pn31 vbb d n1. cs pn31 vbb d n1, pn31 vvz dx n-vvg, cs pn31 vbb d n1, pn31 vmb xx vvi pn31, pn31 vbz xx j dt n1. av pn31 vbz p-acp np1, vbdr pns12 p-acp dt n1 d n1, cc d n1; a-acp vmd vbi dx n1, cs pns12 vbdr d j n1, d n1. n1,
and trialls are superfluous in Heaven, where the Saints enjoy happinesse, and are all pure Gold, there is no triall there, there is no suffering, all is Gold in Heaven. On the other side, were we all drosse that there were no spirit at all, nothing of grace, then there would not be the refining triall:
and trials Are superfluous in Heaven, where the Saints enjoy happiness, and Are all pure Gold, there is no trial there, there is no suffering, all is Gold in Heaven. On the other side, were we all dross that there were no Spirit At all, nothing of grace, then there would not be the refining trial:
cc n2 vbr j p-acp n1, c-crq dt n2 vvb n1, cc vbr d j n1, a-acp vbz dx n1 a-acp, pc-acp vbz dx vvg, d vbz n1 p-acp n1. p-acp dt j-jn n1, vbdr pns12 d n1 cst a-acp vbdr dx n1 p-acp d, pix pp-f n1, av pc-acp vmd xx vbi dt vvg n1:
Flesh, as well as Spirit, and there is a mixture of both, thereupon for the purging away of the flesh, and for the strengthening of the spirit, that must be brought to the Touch-stone, by the fierie triall of tribulation, that the graces may be tryed, and the drosse consumed, and burnt up.
Flesh, as well as Spirit, and there is a mixture of both, thereupon for the purging away of the Flesh, and for the strengthening of the Spirit, that must be brought to the Touchstone, by the fiery trial of tribulation, that the graces may be tried, and the dross consumed, and burned up.
n1, c-acp av c-acp n1, cc pc-acp vbz dt n1 pp-f d, av p-acp dt vvg av pp-f dt n1, cc p-acp dt vvg pp-f dt n1, cst vmb vbi vvn p-acp dt n1, p-acp dt j n1 pp-f n1, cst dt n2 vmb vbi vvn, cc dt n1 vvn, cc vvn a-acp.
You that so much love the pleasures of the World, that are so afraid to heare of any day of tribulation; remember that he that hath called us to the Crowne, hath called us to the Crosse; and the first lesson that he reads to us, is to take grace with all disadvantages. Never look that God will give us grace, but make sure of affliction. He gives not grace for nothing; would you have him give grace, and not get the glory of it? How should he get the glory of it,
You that so much love the pleasures of the World, that Are so afraid to hear of any day of tribulation; Remember that he that hath called us to the Crown, hath called us to the Cross; and the First Lesson that he reads to us, is to take grace with all disadvantages. Never look that God will give us grace, but make sure of affliction. He gives not grace for nothing; would you have him give grace, and not get the glory of it? How should he get the glory of it,
pn22 cst av d vvb dt n2 pp-f dt n1, cst vbr av j p-acp vvb pp-f d n1 pp-f n1; vvb cst pns31 cst vhz vvn pno12 p-acp dt n1, vhz vvn pno12 p-acp dt vvi; cc dt ord n1 cst pns31 vvz p-acp pno12, vbz pc-acp vvi vvi p-acp d n2. av-x vvi cst np1 vmb vvi pno12 n1, p-acp vvi j pp-f n1. pns31 vvz xx vvi p-acp pix; vmd pn22 vhi pno31 vvi vvi, cc xx vvi dt vvb pp-f pn31? q-crq vmd pns31 vvi dt n1 pp-f pn31,
but by tryall? How should he have the glory of patience, but for affliction? Or the glory of thankfullnesse, or of pure love, but when his Servants love him most,
but by trial? How should he have the glory of patience, but for affliction? Or the glory of thankfulness, or of pure love, but when his Servants love him most,
when his countenance is most clouded towards them? Their love, and thankfullnesse, and obedience, and patience, when is it seene? In tribulation. Therefore as our blessed Saviour said, concerning the Crosse that Christians when they are called, must looke for.
when his countenance is most clouded towards them? Their love, and thankfulness, and Obedience, and patience, when is it seen? In tribulation. Therefore as our blessed Saviour said, Concerning the Cross that Christians when they Are called, must look for.
c-crq po31 n1 vbz ds vvn p-acp pno32? po32 vvi, cc n1, cc n1, cc n1, c-crq vbz pn31 vvn? p-acp n1. av p-acp po12 j-vvn n1 vvd, vvg dt p-acp cst np1 c-crq pns32 vbr vvn, vmb vvi p-acp.
How? That cannot be in temporalls, it must be in spiritualls, because one dram of grace is a hundred fold, to the World, and temporalls. Shall we receive an hundred fold, that is, spirituall abundance? What followes? With tribulation, with afflictions, and tryalls. If God give a hundred fold in spiritualls, it is with tryalls. No man puts Armour upon another,
How? That cannot be in temporals, it must be in spirituals, Because one dram of grace is a hundred fold, to the World, and temporals. Shall we receive an hundred fold, that is, spiritual abundance? What follows? With tribulation, with afflictions, and trials. If God give a hundred fold in spirituals, it is with trials. No man puts Armour upon Another,
That is the first, the thing supposed here, When he is tried, he must look to be tryed. The end why God sends tribulations, and temptations, is for tryall, that is the first.
That is the First, the thing supposed Here, When he is tried, he must look to be tried. The end why God sends tribulations, and temptations, is for trial, that is the First.
The next is the thing here expounded or exprest and plainly set downe, that is the time; when he is tried, then he shall receive. The Apostle adds this to prevent a Question, having made mention of that that makes all hearts leap after the fruition of it, the Crowne of life. If any man should ask,
The next is the thing Here expounded or expressed and plainly Set down, that is the time; when he is tried, then he shall receive. The Apostle adds this to prevent a Question, having made mention of that that makes all hearts leap After the fruition of it, the Crown of life. If any man should ask,
dt ord vbz dt n1 av vvn cc vvn cc av-j vvn a-acp, cst vbz dt n1; c-crq pns31 vbz vvn, av pns31 vmb vvi. dt n1 vvz d pc-acp vvi dt n1, vhg vvn n1 pp-f d cst vvz d n2 vvb p-acp dt n1 pp-f pn31, dt n1 pp-f n1. cs d n1 vmd vvi,
It is with many of us, as Florus sayth of the Gaules at the first brunt they would be stout, and play the men more then men, at the second they would grow feeble. So many Christians it may be will endure one course of tribulation,
It is with many of us, as Florus say of the Gauls At the First brunt they would be stout, and play the men more then men, At the second they would grow feeble. So many Christians it may be will endure one course of tribulation,
pn31 vbz p-acp d pp-f pno12, c-acp np1 vvz pp-f dt np1 p-acp dt ord n1 pns32 vmd vbi j, cc vvi dt n2 av-dc cs n2, p-acp dt ord pns32 vmd vvi j. av d njpg2 pn31 vmb vbi vmb vvi crd n1 pp-f n1,
and temptation, and endure stou•ly; but when they meet with another course that shakes them, and makes them hang downe the head, then they deject themselves.
and temptation, and endure stou•ly; but when they meet with Another course that shakes them, and makes them hang down the head, then they deject themselves.
cc n1, cc vvi av-j; p-acp c-crq pns32 vvb p-acp j-jn n1 cst vvz pno32, cc vvz pno32 vvi a-acp dt n1, cs pns32 vvb px32.
one tribulation is but a degree, or preparative to another; when God hath fitted us for one, we must look for more. When then, at the second, or third, or fourth, or more? No, the Apostle sets it indefinitly, because he would not goe about to limit God, the holy one of Israell, you cannot tell, whither at two, or three, or foure, but in Gods best time, when he thinks fittest, when the triall is done, when the triall is fully made. So this word now, it is a word simple here set downe but it stands for a defective word,
one tribulation is but a degree, or preparative to Another; when God hath fitted us for one, we must look for more. When then, At the second, or third, or fourth, or more? No, the Apostle sets it indefinitely, Because he would not go about to limit God, the holy one of Israel, you cannot tell, whither At two, or three, or foure, but in God's best time, when he thinks Fittest, when the trial is done, when the trial is Fully made. So this word now, it is a word simple Here Set down but it Stands for a defective word,
crd n1 vbz p-acp dt n1, cc n1 p-acp j-jn; c-crq np1 vhz vvn pno12 p-acp crd, pns12 vmb vvi p-acp av-dc. c-crq av, p-acp dt ord, cc ord, cc ord, cc dc? uh-dx, dt n1 vvz pn31 av-j, c-acp pns31 vmd xx vvi a-acp p-acp vvb np1, dt j pi pp-f np1, pn22 vmbx vvb, c-crq p-acp crd, cc crd, cc crd, p-acp p-acp npg1 js n1, c-crq pns31 vvz js, c-crq dt n1 vbz vdn, c-crq dt n1 vbz av-j vvd. av d n1 av, pn31 vbz dt n1 j av vvd a-acp p-acp pn31 vvz p-acp dt j n1,
That is in briefe thus much, then he shall receive the Crowne when he can say with our blessed Saviour, I have done the work that thou gavest me to doe, Father, glorifie me with thine owne selfe;
That is in brief thus much, then he shall receive the Crown when he can say with our blessed Saviour, I have done the work that thou Gavest me to do, Father, Glorify me with thine own self;
and gone through the labour, till then it stands not with reason that he should receive the Crowne, which way soever we take it. Whither we consider the sufferings, Or the reward.
and gone through the labour, till then it Stands not with reason that he should receive the Crown, which Way soever we take it. Whither we Consider the sufferings, Or the reward.
cc vvn p-acp dt n1, c-acp cs pn31 vvz xx p-acp n1 cst pns31 vmd vvi dt n1, r-crq n1 av pns12 vvb pn31. q-crq pns12 vvb dt n2, cc dt n1.
If we consider the sufferings, admit that sufferings be, as they are as Physick to the soul, it is not fit the Plaister should be removed till the wound be healed;
If we Consider the sufferings, admit that sufferings be, as they Are as Physic to the soul, it is not fit the Plaster should be removed till the wound be healed;
Againe, if we take these temptations, and tribulations as trialls, before he have given sufficient proofe, he takes not away the triall: there are other graces of God justifiable, as wisdome, so patience, and the rest must be justified. It is not fit that the fire of tribulation should be removed till the Gold be purified; then he will quench the Furnace, and take away the fire.
Again, if we take these temptations, and tribulations as trials, before he have given sufficient proof, he Takes not away the trial: there Are other graces of God justifiable, as Wisdom, so patience, and the rest must be justified. It is not fit that the fire of tribulation should be removed till the Gold be purified; then he will quench the Furnace, and take away the fire.
av, cs pns12 vvb d n2, cc n2 c-acp n2, c-acp pns31 vhb vvn j n1, pns31 vvz xx av dt n1: a-acp vbr j-jn n2 pp-f np1 j, p-acp n1, av n1, cc dt n1 vmb vbi vvn. pn31 vbz xx j cst dt n1 pp-f n1 vmd vbi vvn p-acp dt n1 vbb vvn; cs pns31 vmb vvi dt n1, cc vvb av dt n1.
Or take it for the end of life, it is true that way, look not for the Crowne of immortallity till this life be ended: while we are in this World, we are still subject to sin and suffering, but he that is capable,
Or take it for the end of life, it is true that Way, look not for the Crown of immortality till this life be ended: while we Are in this World, we Are still Subject to sin and suffering, but he that is capable,
cc vvb pn31 p-acp dt vvb pp-f n1, pn31 vbz j cst n1, vvb xx p-acp dt vvb pp-f n1 p-acp d n1 vbb vvn: cs pns12 vbr p-acp d n1, pns12 vbr av j-jn p-acp vvb cc vvg, p-acp pns31 cst vbz j,
Flesh and blood shall inherit, but it must be purified, and sanctified, and fitted: Flesh and blood cloathed with immortallity, and incorruption. VVhen is that? In part at the end of life, and in whole at the end of the World, there shall be the whole Crowne, the possession of life at the end of the VVorld;
Flesh and blood shall inherit, but it must be purified, and sanctified, and fitted: Flesh and blood clothed with immortality, and incorruption. When is that? In part At the end of life, and in Whole At the end of the World, there shall be the Whole Crown, the possession of life At the end of the World;
n1 cc n1 vmb vvi, p-acp pn31 vmb vbi vvn, cc vvn, cc vvn: n1 cc n1 vvn p-acp n1, cc n1. c-crq vbz d? p-acp vvb p-acp dt n1 pp-f n1, cc p-acp j-jn p-acp dt n1 pp-f dt n1, a-acp vmb vbi dt j-jn n1, dt n1 pp-f n1 p-acp dt n1 pp-f dt n1;
and then we may be sure of it, then we shall come to heare that word of approbation, after all the triall is taken, Well done good and faithfull Servant.
and then we may be sure of it, then we shall come to hear that word of approbation, After all the trial is taken, Well done good and faithful Servant.
cc av pns12 vmb vbi j pp-f pn31, cs pns12 vmb vvi pc-acp vvi d n1 pp-f n1, p-acp d dt n1 vbz vvn, av vdn j cc j n1.
That word is the Crowne, that word is as much worth as Heaven; there needs no other Crowne but Gods approbation, what Crowne needs there more then the golden approbation of God? It is true, that word will not be spoken till then; to that St. James alludes,
That word is the Crown, that word is as much worth as Heaven; there needs no other Crown but God's approbation, what Crown needs there more then the golden approbation of God? It is true, that word will not be spoken till then; to that Saint James alludes,
and throughly, and approvably tried. So much for that part, the first appendix that is made to these words concerning the course of Gods dispensing the Crowne of life, Then, when he is tried, he shall receive the Crowne of life.
and thoroughly, and approvably tried. So much for that part, the First appendix that is made to these words Concerning the course of God's dispensing the Crown of life, Then, when he is tried, he shall receive the Crown of life.
cc av-j, cc av-j vvn. av av-d c-acp cst n1, dt ord n1 cst vbz vvn p-acp d n2 vvg dt n1 pp-f n2 vvg dt n1 pp-f n1, av, c-crq pns31 vbz vvn, pns31 vmb vvi dt n1 pp-f n1.
IN the handling of these words I shall fall upon my last dayes argument, The Crowne of life, but with new variety, with other Meditations, I shall present it againe;
IN the handling of these words I shall fallen upon my last days argument, The Crown of life, but with new variety, with other Meditations, I shall present it again;
and now I must present it to you as Corona amantium, the Crowne of those that love. The variety ariseth from the diversity of the words as they are here set downe by the Apostle;
and now I must present it to you as Corona Lovers, the Crown of those that love. The variety arises from the diversity of the words as they Are Here Set down by the Apostle;
cc av pns11 vmb vvi pn31 p-acp pn22 c-acp np1 fw-la, dt n1 pp-f d d vvb. dt n1 vvz p-acp dt n1 pp-f dt n2 p-acp pns32 vbr av vvn a-acp p-acp dt n1;
First, it is set downe to us in a generall word, which comprehends all the severall branches and excellencies of that glory, by the name of blessednesse, Blessed is the man.
First, it is Set down to us in a general word, which comprehends all the several branches and excellencies of that glory, by the name of blessedness, Blessed is the man.
Then last of all, there is another speciall, a more speciall of that speciall, when it is referred to the grace of love; the Crowne of life which God hath promised to them that love him.
Then last of all, there is Another special, a more special of that special, when it is referred to the grace of love; the Crown of life which God hath promised to them that love him.
I begin with the first of these, the first branch of this last part of the description, that hath respect to him that gives the glory, Corona repromissa, the Crowne that is promised. The Apostle adds these words out of a great deale of wisdome, and foresight.
I begin with the First of these, the First branch of this last part of the description, that hath respect to him that gives the glory, Corona repromissa, the Crown that is promised. The Apostle adds these words out of a great deal of Wisdom, and foresight.
pns11 vvb p-acp dt ord pp-f d, dt ord n1 pp-f d ord n1 pp-f dt n1, cst vhz n1 p-acp pno31 cst vvz dt n1, np1 n1, dt n1 cst vbz vvn. dt n1 vvz d n2 av pp-f dt j n1 pp-f n1, cc n1.
If you aske about the Donor, the same is he that performes, that promiseth, that is God. He that gives us our first being, it is he onely that gives us our well being.
If you ask about the Donor, the same is he that performs, that promises, that is God. He that gives us our First being, it is he only that gives us our well being.
cs pn22 vvb p-acp dt n1, dt d vbz pns31 cst vvz, d vvz, cst vbz np1. pns31 cst vvz pno12 po12 ord vbg, pn31 vbz pns31 j cst vvz pno12 po12 av vbg.
The being of nature is from him, and so is the being of glory. Nam ille solus, &c. (as St. Austin sayth very well) he onely can make man happy, that made man at the first. It is that that we all shall know one day,
The being of nature is from him, and so is the being of glory. Nam Isle solus, etc. (as Saint Austin say very well) he only can make man happy, that made man At the First. It is that that we all shall know one day,
dt n1 pp-f n1 vbz p-acp pno31, cc av vbz dt vbg pp-f n1. fw-la fw-la fw-la, av (c-acp n1 np1 vvz av av) pns31 av-j vmb vvi n1 j, cst vvd n1 p-acp dt ord. pn31 vbz d cst pns12 d vmb vvi crd n1,
therefore least any man should be ignorant, he doth not reserve the knowledge, as long as he doth the thing, the thing shall be given then, it is promised now, in the meane time, it is God that hath promised it, it is God that gives it.
Therefore lest any man should be ignorant, he does not reserve the knowledge, as long as he does the thing, the thing shall be given then, it is promised now, in the mean time, it is God that hath promised it, it is God that gives it.
Then if we look to the manner of the conveyance, it is in this word, it is by promise, it comes to us by deed, by good deed, good assurance. There is no better deed then that that is written by the Finger of God,
Then if we look to the manner of the conveyance, it is in this word, it is by promise, it comes to us by deed, by good deed, good assurance. There is no better deed then that that is written by the Finger of God,
and sealed to us by the blood of Christ. The promise depends both upon the merit of Christ, and upon the truth of God. He lets us see therefore the conveyance in this word, that though we cannot yet come to see the glory of the crown in the thing, we may see it in the conveyance and promise.
and sealed to us by the blood of christ. The promise depends both upon the merit of christ, and upon the truth of God. He lets us see Therefore the conveyance in this word, that though we cannot yet come to see the glory of the crown in the thing, we may see it in the conveyance and promise.
cc vvd p-acp pno12 p-acp dt n1 pp-f np1. dt n1 vvz d p-acp dt vvb pp-f np1, cc p-acp dt n1 pp-f np1. pns31 vvz pno12 vvi av dt n1 p-acp d n1, cst cs pns12 vmbx av vvi pc-acp vvi dt n1 pp-f dt n1 p-acp dt n1, pns12 vmb vvi pn31 p-acp dt n1 cc n1.
As he that is the Heire apparent to any great matter, but is not come to the possession, though he cannot behold the inheritance as his owne with the eye of sence, he may with the eye of reason; if he cannot read it where it is Scituated, he may in his deeds and conveyances. It is all that the Saints had to shew for Heaven,
As he that is the Heir apparent to any great matter, but is not come to the possession, though he cannot behold the inheritance as his own with the eye of sense, he may with the eye of reason; if he cannot read it where it is Situated, he may in his Deeds and conveyances. It is all that the Saints had to show for Heaven,
when they were on Earth, they could see Heaven in the promise, they could see and read it in the conveyance. Abraham did see Christs day, and he that sees Christs day of his first appearing, by faith can see his second appearing.
when they were on Earth, they could see Heaven in the promise, they could see and read it in the conveyance. Abraham did see Christ day, and he that sees Christ day of his First appearing, by faith can see his second appearing.
The Apostle tells us Heb. 11. of all the Saints in the Old Testament, though they inherited not the possession of the promises, they saw them a far off in the tenure of the promises.
The Apostle tells us Hebrew 11. of all the Saints in the Old Testament, though they inherited not the possession of the promises, they saw them a Far off in the tenure of the promises.
Indeed when we come to Heaven, there we shall see from the Mount of Vision, but here we may look from the Valley of Vision; that we may know what the conveyance is, whence it comes, the Apostle adds this word, The Crowne of life, the Crowne promised.
Indeed when we come to Heaven, there we shall see from the Mount of Vision, but Here we may look from the Valley of Vision; that we may know what the conveyance is, whence it comes, the Apostle adds this word, The Crown of life, the Crown promised.
Yet he tells us not where it is promised, nor in what place of Scripture. The Apostles were full of quotations, yet sometimes they did forbeare them too.
Yet he tells us not where it is promised, nor in what place of Scripture. The Apostles were full of quotations, yet sometime they did forbear them too.
av pns31 vvz pno12 xx c-crq pn31 vbz vvn, ccx p-acp r-crq n1 pp-f n1. dt n2 vbdr j pp-f n2, av av pns32 vdd vvi pno32 av.
It had been but an easie labour, but yet it was needlesse, being a promise of a thing so precious, as indeed all the promises are precious promises, as the Apostle speaks:
It had been but an easy labour, but yet it was needless, being a promise of a thing so precious, as indeed all the promises Are precious promises, as the Apostle speaks:
pn31 vhd vbn p-acp dt j n1, cc-acp av pn31 vbds j, vbg dt n1 pp-f dt n1 av j, c-acp av d dt n2 vbr j n2, c-acp dt n1 vvz:
being a promise so precious, he supposed that every man that was conversant in the word of God, would be sure to treasure up these Scriptures, of all Scripture, promises, and of all promises, those that concerne Heaven are most precious.
being a promise so precious, he supposed that every man that was conversant in the word of God, would be sure to treasure up these Scriptures, of all Scripture, promises, and of all promises, those that concern Heaven Are most precious.
vbg dt n1 av j, pns31 vvd cst d n1 cst vbds j p-acp dt n1 pp-f np1, vmd vbi j p-acp n1 a-acp d n2, pp-f d n1, n2, cc pp-f d n2, d cst vvb n1 vbr av-ds j.
A man that accounts the Book of God a Jewell, the most precious of all the Jewells, are these promises that concerne Heaven. He supposed that every man would pluck these,
A man that accounts the Book of God a Jewel, the most precious of all the Jewels, Are these promises that concern Heaven. He supposed that every man would pluck these,
and treasure, and lay them up in the Store-house of his heart, that he may pick comfort from them in the time of need; he names them not therefore that every man might get these.
and treasure, and lay them up in the Storehouse of his heart, that he may pick Comfort from them in the time of need; he names them not Therefore that every man might get these.
cc n1, cc vvd pno32 a-acp p-acp dt n1 pp-f po31 n1, cst pns31 vmb vvi n1 p-acp pno32 p-acp dt n1 pp-f vvb; pns31 vvz pno32 xx av cst d n1 vmd vvi d.
It dropt oft from the mouth of Christ, and oft from the mouths and pens of the Apostles. What need was there to point out any place where the promise was made,
It dropped oft from the Mouth of christ, and oft from the mouths and pens of the Apostles. What need was there to point out any place where the promise was made,
pn31 vvd av p-acp dt n1 pp-f np1, cc av p-acp dt n2 cc n2 pp-f dt n2. q-crq n1 vbds a-acp pc-acp vvi av d n1 c-crq dt n1 vbds vvn,
there are frequent iterations of it, it was renewed daily, being the grand promise of the rest, it was fit it should have many repetitions, and many renovations.
there Are frequent iterations of it, it was renewed daily, being the grand promise of the rest, it was fit it should have many repetitions, and many renovations.
a-acp vbr j n2 pp-f pn31, pn31 vbds vvn av-j, vbg dt j n1 pp-f dt n1, pn31 vbds j pn31 vmd vhi d n2, cc d n2.
What say I more? If there be promises of lesse blessings, there must needs be of the greatest, that that comprehends all in it, the promise of glory, the Crowne of life, it is the course that God observes in Scripture, he gives all by promise, he gives it twice,
What say I more? If there be promises of less blessings, there must needs be of the greatest, that that comprehends all in it, the promise of glory, the Crown of life, it is the course that God observes in Scripture, he gives all by promise, he gives it twice,
q-crq vvb pns11 dc? cs pc-acp vbb n2 pp-f dc n2, pc-acp vmb av vbi pp-f dt js, d cst vvz d p-acp pn31, dt n1 pp-f n1, dt n1 pp-f n1, pn31 vbz dt n1 cst np1 vvz p-acp n1, pns31 vvz d p-acp vvb, pns31 vvz pn31 av,
because he would be sure to give Heaven to us, he gives Heaven in the PROMISE; that is, Heaven in hope, and then in act, that is in possession and fruition.
Because he would be sure to give Heaven to us, he gives Heaven in the PROMISE; that is, Heaven in hope, and then in act, that is in possession and fruition.
And then for the demonstration of his wisdome, that he would not give Heaven, without advise and deliberation and not as we give, rashly. He took counsell, the gift of glory is a work of counsell: a work of counsell in the first ordaining, Ephes. 1. We are predestinate according to the Counsell and purpose of his will.
And then for the demonstration of his Wisdom, that he would not give Heaven, without Advice and deliberation and not as we give, rashly. He took counsel, the gift of glory is a work of counsel: a work of counsel in the First ordaining, Ephesians 1. We Are predestinate according to the Counsel and purpose of his will.
cc av p-acp dt n1 pp-f po31 n1, cst pns31 vmd xx vvi n1, p-acp vvi cc n1 cc xx p-acp pns12 vvi, av-j. pns31 vvd n1, dt n1 pp-f n1 vbz dt n1 pp-f n1: dt n1 pp-f n1 p-acp dt ord vvg, np1 crd pns12 vbr j vvg p-acp dt n1 cc n1 pp-f po31 n1.
there is no better testimony of his wisdome, then to give it first by promise, he disposeth it by degrees, that he may appeare to be a wise God, he gives it by deliberation, and therefore by promise.
there is no better testimony of his Wisdom, then to give it First by promise, he Disposeth it by Degrees, that he may appear to be a wise God, he gives it by deliberation, and Therefore by promise.
pc-acp vbz dx jc n1 pp-f po31 n1, av pc-acp vvi pn31 ord p-acp vvb, pns31 vvz pn31 p-acp n2, cst pns31 vmb vvi pc-acp vbi dt j np1, pns31 vvz pn31 p-acp n1, cc av p-acp vvb.
Lastly, for the better demonstration of his goodnesse, that he might appeare to be Deus bonus. Promise is a kind of debt; he that gives a promise, makes himselfe a Debtor. Whereas we are all Debtors to God, debtors to his justice, in regard of our sins;
Lastly, for the better demonstration of his Goodness, that he might appear to be Deus bonus. Promise is a kind of debt; he that gives a promise, makes himself a Debtor. Whereas we Are all Debtors to God, debtors to his Justice, in regard of our Sins;
debtors to his love, for our selves, and all that we have, see his goodnesse, that whereas we are debtors to him, he condiscends to make himselfe by promise, and stipulation, debtors to us,
debtors to his love, for our selves, and all that we have, see his Goodness, that whereas we Are debtors to him, he condescends to make himself by promise, and stipulation, debtors to us,
as St. Austin very well, Ʋt sicut, &c. That as we should praise God as the Donor of all the good we have, so we should depend upon him as the holy debtor of all the good we look for, to testify this great goodnesse, he gives it,
as Saint Austin very well, Ʋt sicut, etc. That as we should praise God as the Donor of all the good we have, so we should depend upon him as the holy debtor of all the good we look for, to testify this great Goodness, he gives it,
c-acp n1 np1 av av, vvb fw-la, av d c-acp pns12 vmd vvi np1 p-acp dt n1 pp-f d dt j po12 vhb, av pns12 vmd vvi p-acp pno31 p-acp dt j n1 pp-f d dt j po12 vvb p-acp, pc-acp vvi d j n1, pns31 vvz pn31,
first •y promise, and that because it is a long time before we come to possession: God staies our stomacks by a promise, as a bit before the heavenly supper: When that Supper comes,
First •y promise, and that Because it is a long time before we come to possession: God stays our stomachs by a promise, as a bit before the heavenly supper: When that Supper comes,
ord j vvi, cc d c-acp pn31 vbz dt av-j n1 c-acp pns12 vvb p-acp n1: np1 vvz po12 n2 p-acp dt vvb, p-acp dt vvd p-acp dt j n1: c-crq d n1 vvz,
And then there is good reason, if we consider our selves. The reason that we are so fraile, and weak in faith, and have so much trouble, and conflicts,
And then there is good reason, if we Consider our selves. The reason that we Are so frail, and weak in faith, and have so much trouble, and conflicts,
cc av pc-acp vbz j n1, cs pns12 vvb po12 n2. dt n1 cst pns12 vbr av j, cc j p-acp n1, cc vhb av d vvi, cc n2,
First, they are the great support of faith, faith would sinck, and lag, unlesse it were for the promises. The promises are to faith, as Aaron, and Hur, were to Moses. Moses hands were feeble, and then Aaron, and Hur, bring a stone, and set it under.
First, they Are the great support of faith, faith would sink, and lag, unless it were for the promises. The promises Are to faith, as Aaron, and Hur, were to Moses. Moses hands were feeble, and then Aaron, and Hur, bring a stone, and Set it under.
ord, pns32 vbr dt j n1 pp-f n1, n1 vmd vvi, cc j, cs pn31 vbdr p-acp dt n2. dt n2 vbr p-acp n1, p-acp np1, cc zz, vbdr p-acp np1. np1 n2 vbdr j, cc av np1, cc zz, vvb dt n1, cc vvd pn31 p-acp.
The promise undersets faith, and keeps the building from tottering. Nothing can support it more then the promise. For in that the promise supports it, God supports it,
The promise undersets faith, and keeps the building from tottering. Nothing can support it more then the promise. For in that the promise supports it, God supports it,
and all in all his attributes. There is somwhat of all the attributes of God in the promise of his wisdome, of his truth, of the power, and justice of God, all these support saith. A man hath enough if he have but one Attribute to support him in any exigent:
and all in all his attributes. There is somewhat of all the attributes of God in the promise of his Wisdom, of his truth, of the power, and Justice of God, all these support Says. A man hath enough if he have but one Attribute to support him in any exigent:
cc d p-acp d po31 n2. pc-acp vbz av pp-f d dt n2 pp-f np1 p-acp dt vvb pp-f po31 n1, pp-f po31 n1, pp-f dt n1, cc n1 pp-f np1, d d n1 vvz. dt n1 vhz av-d cs pns31 vhb cc-acp crd n1 pc-acp vvi pno31 p-acp d n1:
As it is the support of faith, so it is of hope, and of patience. There is no grace that hath so great correspondency with the promise, as hope, and patience.
As it is the support of faith, so it is of hope, and of patience. There is no grace that hath so great correspondency with the promise, as hope, and patience.
p-acp pn31 vbz dt n1 pp-f n1, av pn31 vbz pp-f vvb, cc pp-f n1. pc-acp vbz dx n1 cst vhz av j n1 p-acp dt n1, c-acp vvb, cc n1.
The promise teacheth hope to live by Providence, whereas every man can live by the present, the promise supports hope, and makes it live by the future, by reversion, it instructs hope to live by providence, not onely in temporalls, but spiritualls.
The promise Teaches hope to live by Providence, whereas every man can live by the present, the promise supports hope, and makes it live by the future, by reversion, it instructs hope to live by providence, not only in temporals, but spirituals.
Patience is the grace that waits, and so doth hope; hope is patience Sister, or if you will, Patience is the Daughter of hope, and the promise is the supporter of both. The promise will teach hope, and patience to depend upon God, not onely for the thing he gives,
Patience is the grace that waits, and so does hope; hope is patience Sister, or if you will, Patience is the Daughter of hope, and the promise is the supporter of both. The promise will teach hope, and patience to depend upon God, not only for the thing he gives,
n1 vbz dt n1 cst vvz, cc av vdz vvi; vvb vbz n1 n1, cc cs pn22 vmb, n1 vbz dt n1 pp-f vvb, cc dt vvb vbz dt n1 pp-f av-d. dt n1 vmb vvi vvi, cc n1 pc-acp vvi p-acp np1, xx av-j p-acp dt n1 pns31 vvz,
before he gives possession, he gives reversion, the promise is the reversion, the promise is the support of hope, and patience, there is a great deale of comfort comes to a Christian this way.
before he gives possession, he gives reversion, the promise is the reversion, the promise is the support of hope, and patience, there is a great deal of Comfort comes to a Christian this Way.
He is nothing for reversion, he would take all, as much as he could before. That is the reason he is left voyd of comfort at the howre of death, because he took up all, he knowes not where to take up more, as Christ saith, He hath his reward, he hath his portion in this life:
He is nothing for reversion, he would take all, as much as he could before. That is the reason he is left void of Comfort At the hour of death, Because he took up all, he knows not where to take up more, as christ Says, He hath his reward, he hath his portion in this life:
A godly man contrary, he desires not to work for present payment, but he works to a day, he knowes that God is a good Pay-master, he would not have all for the present; he knowes the lesse he hath now, the more he shall have after, because he lives by the promise, he lives by hope, and hope makes him patient, and the promise supports them both.
A godly man contrary, he Desires not to work for present payment, but he works to a day, he knows that God is a good Paymaster, he would not have all for the present; he knows the less he hath now, the more he shall have After, Because he lives by the promise, he lives by hope, and hope makes him patient, and the promise supports them both.
It is the grace of hope that sets a man in Heaven, when he is on Earth, and the promise sets hope in Heaven: Hope cannot goe to Heaven, but by the promise. A Christian could not goe to Heaven on Earth,
It is the grace of hope that sets a man in Heaven, when he is on Earth, and the promise sets hope in Heaven: Hope cannot go to Heaven, but by the promise. A Christian could not go to Heaven on Earth,
and take a spirituall flight, but for hope. The promise brings downe Heaven to the heart; it inverts that Speech of St. Paul, he sayth, While we are present in the body, we are absent from the Lord.
and take a spiritual flight, but for hope. The promise brings down Heaven to the heart; it inverts that Speech of Saint Paul, he say, While we Are present in the body, we Are absent from the Lord.
But hope turnes it, and makes it while we are in the body, it teacheth us how to be present in Heaven. Here is the benefit of hope, and because of hope, therefore of the promise.
But hope turns it, and makes it while we Are in the body, it Teaches us how to be present in Heaven. Here is the benefit of hope, and Because of hope, Therefore of the promise.
p-acp n1 vvz pn31, cc vvz pn31 cs pns12 vbr p-acp dt n1, pn31 vvz pno12 c-crq pc-acp vbi j p-acp n1. av vbz dt n1 pp-f vvb, cc c-acp pp-f n1, av pp-f dt n1.
Therefore if we would looke for comfort, let us look to the treasuring up of the promises, the promises support. There is no condition that befalls a Christian in this life,
Therefore if we would look for Comfort, let us look to the treasuring up of the promises, the promises support. There is no condition that befalls a Christian in this life,
if it be in any distresse, the promise will afford consolation, therfore make much of the promises. If salvation be promised to believers, it is hope that presently grasps,
if it be in any distress, the promise will afford consolation, Therefore make much of the promises. If salvation be promised to believers, it is hope that presently grasps,
cs pn31 vbb p-acp d n1, dt n1 vmb vvi n1, av vvi d pp-f dt n2. cs n1 vbb vvn p-acp n2, pn31 vbz vvb cst av-j vvz,
as a Watch-man upon a Tower will discover before all others that are below, when day breaks; if there be but the breaking of any day light, any beame of comfort to be seene, hope will discover it, and pick it up.
as a Watchman upon a Tower will discover before all Others that Are below, when day breaks; if there be but the breaking of any day Light, any beam of Comfort to be seen, hope will discover it, and pick it up.
It is not onely true of the state of glory, but of grace, every grace is an eye, devotion, and prayer, that is as an eye, by which the devout soul looks up to God.
It is not only true of the state of glory, but of grace, every grace is an eye, devotion, and prayer, that is as an eye, by which the devout soul looks up to God.
patience, that is as an eye to look after comfort in affliction. Every grace is as an eye, but hope that is an eye that sees for all; the sight of hope is serviceable to all other graces, whatsoever they are.
patience, that is as an eye to look After Comfort in affliction. Every grace is as an eye, but hope that is an eye that sees for all; the sighed of hope is serviceable to all other graces, whatsoever they Are.
It is the same to the soul, that an Anchor is to the Ship, the promise is the same to hope, as hope, is to the soul; the promise is the Anchor of hope, as hope is the Anchor of the soul. It is better then other Anchors,
It is the same to the soul, that an Anchor is to the Ship, the promise is the same to hope, as hope, is to the soul; the promise is the Anchor of hope, as hope is the Anchor of the soul. It is better then other Anchors,
for in other Anchors the ship is above the Anchor, that is let downe below, it takes hold upon the Earth in the Bottome. But here the contrary, the ship of the soul that is below, but the Anchor is above, the Anchor is in Heaven, there a man hath his hold, hope is that Anchor;
for in other Anchors the ship is above the Anchor, that is let down below, it Takes hold upon the Earth in the Bottom. But Here the contrary, the ship of the soul that is below, but the Anchor is above, the Anchor is in Heaven, there a man hath his hold, hope is that Anchor;
There being so much comfort to be drawne from the promise, so much support to faith, and hope, and patience, so many discoveries of the goodnesse, and wisdome, and truth of God, that all these might appeare together,
There being so much Comfort to be drawn from the promise, so much support to faith, and hope, and patience, so many discoveries of the Goodness, and Wisdom, and truth of God, that all these might appear together,
a-acp vbg av d vvb pc-acp vbi vvn p-acp dt vvb, av d vvb p-acp n1, cc vvb, cc n1, av d n2 pp-f dt n1, cc n1, cc n1 pp-f np1, cst d d vmd vvi av,
so full of comfort, and enjoyment for the present, as well as for the future; therefore he sayth, that God hath promised. That is the consideration in respect of God. Now I goe on to another consideration on our part• there is another clause, the Crowne that is promised to them that love God.
so full of Comfort, and enjoyment for the present, as well as for the future; Therefore he say, that God hath promised. That is the consideration in respect of God. Now I go on to Another consideration on our part• there is Another clause, the Crown that is promised to them that love God.
Or if the Apostle would have set it larger, yet he might have annexed it to other graces that are comprehensive as well as love, as the Crown that is promised, Timentibus, to those that feare him.
Or if the Apostle would have Set it larger, yet he might have annexed it to other graces that Are comprehensive as well as love, as the Crown that is promised, Timentibus, to those that Fear him.
cc cs dt n1 vmd vhi vvn pn31 jc, av pns31 vmd vhi vvn pn31 p-acp j-jn n2 cst vbr j c-acp av c-acp vvb, p-acp dt n1 cst vbz vvn, fw-la, p-acp d d vvb pno31.
As Bernard sayth, there is nothing that love cannot make easie, and light, every yoake, Solus amor, &c. As St. Austin sayth well, love is onely that that finds no difficulty, it leaps over every impediment, and obstacle, there is nothing can stand in the way of love, to keep it from Christ.
As Bernard say, there is nothing that love cannot make easy, and Light, every yoke, Solus amor, etc. As Saint Austin say well, love is only that that finds no difficulty, it leaps over every impediment, and obstacle, there is nothing can stand in the Way of love, to keep it from christ.
p-acp np1 vvz, pc-acp vbz pix cst vvb vmbx vvi j, cc j, d n1, fw-la fw-la, av p-acp n1 np1 vvz av, vvb vbz av-j d cst vvz dx n1, pn31 vvz p-acp d n1, cc n1, pc-acp vbz pix vmb vvi p-acp dt n1 pp-f vvb, pc-acp vvi pn31 p-acp np1.
Nothing is hard to love, God cannot give a Command so severe to the eye of flesh, and blood, he cannot lay so much weight of suffering, but love will beare it, it makes all things easie. The Apostle St. John, he tells us in 1 John 1. of keeping the Commandements by Love; and then followes, This is love to keepe his Commandements,
Nothing is hard to love, God cannot give a Command so severe to the eye of Flesh, and blood, he cannot lay so much weight of suffering, but love will bear it, it makes all things easy. The Apostle Saint John, he tells us in 1 John 1. of keeping the commandments by Love; and then follows, This is love to keep his commandments,
np1 vbz j p-acp vvb, n1 vmbx vvi dt vvb av j p-acp dt n1 pp-f n1, cc n1, pns31 vmbx vvi av d n1 pp-f vvg, p-acp n1 vmb vvi pn31, pn31 vvz d n2 j. dt n1 n1 np1, pns31 vvz pno12 p-acp crd np1 crd pp-f n-vvg dt n2 p-acp vvb; cc av vvz, d vbz n1 pc-acp vvi po31 n2,
Why are they not grevious? Love accounts every thing easie. Therefore, because he would shew the way how we are to suffer, and to come to the Crown, he sayth he hath reserved it, For them that love him, because love will endure, and beare all things, love will endure any thing for God.
Why Are they not grievous? Love accounts every thing easy. Therefore, Because he would show the Way how we Are to suffer, and to come to the Crown, he say he hath reserved it, For them that love him, Because love will endure, and bear all things, love will endure any thing for God.
q-crq vbr pns32 xx j? n1 vvz d n1 j. av, c-acp pns31 vmd vvi dt n1 c-crq pns12 vbr p-acp vvi, cc pc-acp vvi p-acp dt n1, pns31 vvz pns31 vhz vvn pn31, p-acp pno32 cst vvb pno31, c-acp vvb vmb vvi, cc vvi d n2, vvb vmb vvi d n1 p-acp np1.
As you have it concerning the Saints in the Old Testament, there is an honour done to every Saint, sometimes to one, sometimes to another. Sometimes Job is memorable for patience, sometimes Abraham for faith, David for repentance: There is no Saint of God in Scripture,
As you have it Concerning the Saints in the Old Testament, there is an honour done to every Saint, sometime to one, sometime to Another. Sometime Job is memorable for patience, sometime Abraham for faith, David for Repentance: There is no Saint of God in Scripture,
p-acp pn22 vhb pn31 vvg dt n2 p-acp dt j n1, pc-acp vbz dt vvb vdn p-acp d n1, av p-acp crd, av p-acp j-jn. av np1 vbz j p-acp n1, av np1 p-acp n1, np1 p-acp n1: pc-acp vbz dx n1 pp-f np1 p-acp n1,
That we may be encouraged to patience, there is the promise to that, that we may be stirred up to purity, it is promised to that. Againe, to faith, the promise is made to that, and so of the rest, every grace hath the promise:
That we may be encouraged to patience, there is the promise to that, that we may be stirred up to purity, it is promised to that. Again, to faith, the promise is made to that, and so of the rest, every grace hath the promise:
in that it is made to love, it is made to all; there is none wanting, where love is, Love is the fullfilling of the Law, it is all the Commandements, in that it is all the Commandements, it is all duties, all duties are in love; in that it is all duties, it is all graces; if love be named, all is named.
in that it is made to love, it is made to all; there is none wanting, where love is, Love is the fulfilling of the Law, it is all the commandments, in that it is all the commandments, it is all duties, all duties Are in love; in that it is all duties, it is all graces; if love be nam, all is nam.
p-acp cst pn31 vbz vvn p-acp vvb, pn31 vbz vvn p-acp d; a-acp vbz pix vvg, c-crq vvb vbz, vvb vbz dt j-vvg pp-f dt n1, pn31 vbz d dt n2, p-acp cst pn31 vbz d dt n2, pn31 vbz d n2, d n2 vbr p-acp vvb; p-acp cst pn31 vbz d n2, pn31 vbz d n2; cs vvb vbb vvn, d vbz vvn.
There is no grace, if love be wanting, that c•n have interest in the Crowne, because there can be no truth of grace, there can be no truth of faith, no truth of obedience to God, where love is wanting.
There is no grace, if love be wanting, that c•n have Interest in the Crown, Because there can be no truth of grace, there can be no truth of faith, no truth of Obedience to God, where love is wanting.
As all is wanting, if love be wanting, so •very grace is present, if love be present; therefore in that the promise is made here to love, it is made to all; there is good reason of the variation.
As all is wanting, if love be wanting, so •very grace is present, if love be present; Therefore in that the promise is made Here to love, it is made to all; there is good reason of the variation.
p-acp d vbz vvg, cs vvb vbb vvg, av n1 n1 vbz j, cs vvb vbb j; av p-acp d dt n1 vbz vvn av p-acp vvb, pn31 vbz vvn p-acp d; a-acp vbz j n1 pp-f dt n1.
That you may see the reason of it, the Apostle St. Paul in 1 Cor. 2. when he quotes that place out of Isaiah 46. he varies the word, being guided by the Spirit of God:
That you may see the reason of it, the Apostle Saint Paul in 1 Cor. 2. when he quotes that place out of Isaiah 46. he Varies the word, being guided by the Spirit of God:
Therefore that we may see it is large, the number is varied, there is an alteration of the number, as well as of the grace. He begins the Proposition in the Singular number, Blessed is the man. See the wisdome of the Apostle, it should according to the tenure of the same number, run thus, He shall receive the Crowne of life which God hath promised to him that loves him.
Therefore that we may see it is large, the number is varied, there is an alteration of the number, as well as of the grace. He begins the Proposition in the Singular number, Blessed is the man. See the Wisdom of the Apostle, it should according to the tenure of the same number, run thus, He shall receive the Crown of life which God hath promised to him that loves him.
Least any that are not called to suffering should doubt of the Crowne, they are blessed, and shall receive the Crowne of life that suffer, but God hath not called me to afflictions; he sets a gap open of comfort for them here, it is for them, and for all that love him.
lest any that Are not called to suffering should doubt of the Crown, they Are blessed, and shall receive the Crown of life that suffer, but God hath not called me to afflictions; he sets a gap open of Comfort for them Here, it is for them, and for all that love him.
cs d cst vbr xx vvn p-acp vvg vmd vvi pp-f dt n1, pns32 vbr vvn, cc vmb vvi dt vvb pp-f n1 cst vvi, p-acp np1 vhz xx vvn pno11 pc-acp n2; pns31 vvz dt n1 j pp-f n1 p-acp pno32 av, pn31 vbz p-acp pno32, cc p-acp d cst vvb pno31.
It sets downe againe the qualification of that person that will stoutly, and valiantly endure tribulations, he must get abundance of the love of God in his heart.
It sets down again the qualification of that person that will stoutly, and valiantly endure tribulations, he must get abundance of the love of God in his heart.
pn31 vvz a-acp av dt n1 pp-f d n1 cst vmb av-j, cc av-j vvi n2, pns31 vmb vvi n1 pp-f dt vvb pp-f np1 p-acp po31 n1.
but the person must be so and so qualified, there is a condition goes along with the promise. The condition is the qualification. As if it be the promise of forgivenesse, the qualification of the person is, it is to those that are penitent, that repent, God never gave forgivenesse, where there was not the work of repentance. If it be the promise of Salvation, there is the qualification of the person, he must be a Beleiver, faith comes in:
but the person must be so and so qualified, there is a condition Goes along with the promise. The condition is the qualification. As if it be the promise of forgiveness, the qualification of the person is, it is to those that Are penitent, that Repent, God never gave forgiveness, where there was not the work of Repentance. If it be the promise of Salvation, there is the qualification of the person, he must be a Believer, faith comes in:
If it be the promise of glory, there is a qualification too, perseverance, To those that continue in well doing, there shall be glory, and honour, and immortality;
If it be the promise of glory, there is a qualification too, perseverance, To those that continue in well doing, there shall be glory, and honour, and immortality;
cs pn31 vbb dt n1 pp-f n1, a-acp vbz dt n1 av, n1, p-acp d cst vvb p-acp av vdg, pc-acp vmb vbi n1, cc n1, cc n1;
If therefore we look to have a true infallible interest in the promise, let us look to get the propriety of the qualification. If we be not persons qualified, we have no interest in the promise. Many men goe on in sin,
If Therefore we look to have a true infallible Interest in the promise, let us look to get the propriety of the qualification. If we be not Persons qualified, we have no Interest in the promise. Many men go on in since,
There can be no hope of Heaven, where there is not a promise; there can be no interest where there is not a promise; God never gave a promise of forgivenesse to the impenitent, to men that goe on in sin, but that forsake them;
There can be no hope of Heaven, where there is not a promise; there can be no Interest where there is not a promise; God never gave a promise of forgiveness to the impenitent, to men that go on in since, but that forsake them;
he never promised Heaven to the presumptuous man, but to him that layes hold of it by faith. If we will have interest in the promise, we must get the qualification.
he never promised Heaven to the presumptuous man, but to him that lays hold of it by faith. If we will have Interest in the promise, we must get the qualification.
On the other side, where there is this condition, and qualification, though our names be not written upon the promise, yet the names of all that are so qualified, are as good as written.
On the other side, where there is this condition, and qualification, though our names be not written upon the promise, yet the names of all that Are so qualified, Are as good as written.
p-acp dt j-jn n1, c-crq pc-acp vbz d n1, cc n1, c-acp po12 n2 vbb xx vvn p-acp dt vvb, av dt n2 pp-f d cst vbr av vvn, vbr a-acp j c-acp vvn.
There is no promise, but hath the names of all the persons that are so qualified, graven on it, not expresly, but virtually. If the promise be made to faith, every beleiver is in that promise.
There is no promise, but hath the names of all the Persons that Are so qualified, graved on it, not expressly, but virtually. If the promise be made to faith, every believer is in that promise.
pc-acp vbz dx vvi, cc-acp vhz dt n2 pp-f d dt n2 cst vbr av vvn, vvn p-acp pn31, xx av-j, p-acp av-j. cs dt n1 vbb vvn p-acp n1, d n1 vbz p-acp d n1.
If it be a promise to repentance, every penitents name is written there, as if it were set there, he hath an interest: where there is a qualification, there cannot be a missing of the promise. Look for the qualification,
If it be a promise to Repentance, every penitents name is written there, as if it were Set there, he hath an Interest: where there is a qualification, there cannot be a missing of the promise. Look for the qualification,
It is true, there are no limits, or bounds set downe, that is our great comfort; it is not said those that love God much, nor those that love God most, but simply to those that love him, to let us see, that as much love shall have a great reward,
It is true, there Are no Limits, or bounds Set down, that is our great Comfort; it is not said those that love God much, nor those that love God most, but simply to those that love him, to let us see, that as much love shall have a great reward,
pn31 vbz j, pc-acp vbr dx n2, cc n2 vvn a-acp, cst vbz po12 j vvi; pn31 vbz xx vvn d d vvb np1 av-d, ccx d d vvb np1 av-ds, p-acp av-j p-acp d cst vvb pno31, pc-acp vvi pno12 vvi, cst p-acp d n1 vmb vhi dt j vvi,
It is a high reach, it is true indeed, but we need not despaire, though it be a high reach, it is attainable by us, because it hath beene attained by others. The Saints before, are magnified in Scripture, for their love of God.
It is a high reach, it is true indeed, but we need not despair, though it be a high reach, it is attainable by us, Because it hath been attained by Others. The Saints before, Are magnified in Scripture, for their love of God.
God deprives us of the comfort of the love of himselfe, because we have no more love one to another. But yet if we will apply our selves to the meanes, love is recoverable, it is not all dead, nor all the sparks of love, it may be blowne to a greater flame. The meanes are various.
God deprives us of the Comfort of the love of himself, Because we have no more love one to Another. But yet if we will apply our selves to the means, love is recoverable, it is not all dead, nor all the sparks of love, it may be blown to a greater flame. The means Are various.
np1 vvz pno12 pp-f dt n1 pp-f dt n1 pp-f px31, c-acp pns12 vhb dx dc vvb crd p-acp j-jn. p-acp av cs pns12 vmb vvi po12 n2 p-acp dt n2, n1 vbz j, pn31 vbz xx d j, ccx d dt n2 pp-f n1, pn31 vmb vbi vvn p-acp dt jc n1. dt n2 vbr j.
One way whereby we may profite in the love of God, is this, to empty our hearts of all carnall love, whither it be the love of the World, or of our selves.
One Way whereby we may profit in the love of God, is this, to empty our hearts of all carnal love, whither it be the love of the World, or of our selves.
and above all, this doting love of our selves. Every man is for himselfe, we all seeke our selves, and not the things that are Christs, sayth the Apostle,
and above all, this doting love of our selves. Every man is for himself, we all seek our selves, and not the things that Are Christ, say the Apostle,
cc p-acp d, d vvg n1 pp-f po12 n2. d n1 vbz p-acp px31, po12 d vvi po12 n2, cc xx dt n2 cst vbr npg1, vvz dt n1,
and we all love our selves, and not the things that belong to God, it is very rare to be found, the love of God, in sincerity. The reason is, the love of our selves, is so ingrafted, and Printed in our hearts, that it cannot be gotten out.
and we all love our selves, and not the things that belong to God, it is very rare to be found, the love of God, in sincerity. The reason is, the love of our selves, is so ingrafted, and Printed in our hearts, that it cannot be got out.
cc pns12 d vvb po12 n2, cc xx dt n2 cst vvb p-acp np1, pn31 vbz av j pc-acp vbi vvn, dt n1 pp-f np1, p-acp n1. dt n1 vbz, dt n1 pp-f po12 n2, vbz av vvn, cc vvn p-acp po12 n2, cst pn31 vmbx vbi vvn av.
if it be full of Sand, or Earth, or Gravell. So, if we will replenish our hearts with the love of God, there must first be an evacuation, an emptying, an expulsing,
if it be full of Sand, or Earth, or Gravel. So, if we will replenish our hearts with the love of God, there must First be an evacuation, an emptying, an expulsing,
and carrying out of carnall love, the love of the great World about us, and the love of the little World, the love of our selves. If any man be a lover of the World, the love of the Father is not in him, sayth St. John. The love of the World, and the love of God cannot consist together.
and carrying out of carnal love, the love of the great World about us, and the love of the little World, the love of our selves. If any man be a lover of the World, the love of the Father is not in him, say Saint John. The love of the World, and the love of God cannot consist together.
cc vvg av pp-f j vvb, dt n1 pp-f dt j n1 p-acp pno12, cc dt n1 pp-f dt j n1, dt n1 pp-f po12 n2. cs d n1 vbb dt n1 pp-f dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31, vvz n1 np1 dt n1 pp-f dt n1, cc dt n1 pp-f np1 vmbx vvi av.
then there is another meanes, to consider with our selves oft, to call ourselves to those meditations, what those motives are, that make God so amiable; how much beauty, and goodnesse there is in God.
then there is Another means, to Consider with our selves oft, to call ourselves to those meditations, what those motives Are, that make God so amiable; how much beauty, and Goodness there is in God.
cs pc-acp vbz j-jn n2, pc-acp vvi p-acp po12 n2 av, pc-acp vvi px12 p-acp d n2, r-crq d n2 vbr, cst vvb np1 av j; c-crq d n1, cc n1 a-acp vbz p-acp np1.
So much beauty, that all the beauty of the creatures, even of the Angells, further then there is somthing of God in them, is deformity to the excellency of God; all the glory of Heaven, further then it is a reflexion of Gods glory it is nothing to Gods beauty.
So much beauty, that all the beauty of the creatures, even of the Angels, further then there is something of God in them, is deformity to the excellency of God; all the glory of Heaven, further then it is a reflection of God's glory it is nothing to God's beauty.
av d n1, cst d dt n1 pp-f dt n2, av pp-f dt n2, jc cs a-acp vbz pi pp-f np1 p-acp pno32, vbz n1 p-acp dt n1 pp-f np1; d dt n1 pp-f n1, jc cs pn31 vbz dt n1 pp-f npg1 n1 pn31 vbz pix p-acp npg1 n1.
if we come once to think how much God loves us, how will it reflect love back? One reason we love him so little is, we doe not consider how he hath loved us, and how Beautifull, and Amiable his presence is.
if we come once to think how much God loves us, how will it reflect love back? One reason we love him so little is, we do not Consider how he hath loved us, and how Beautiful, and Amiable his presence is.
cs pns12 vvb a-acp pc-acp vvi c-crq d np1 vvz pno12, q-crq vmb pn31 vvi vvi av? crd n1 pns12 vvb pno31 av j vbz, pns12 vdb xx vvi c-crq pns31 vhz vvn pno12, cc q-crq j, cc j po31 n1 vbz.
When we have brought our selves to these meditations, another step is to be frequent, and conversant in the word of God, it is the lively picture of the love of God.
When we have brought our selves to these meditations, Another step is to be frequent, and conversant in the word of God, it is the lively picture of the love of God.
Prayer will fetch every grace, so prayer will fetch love; for prayer is an argument of love. We cannot have recourse to God in prayer, but there will be the flight and ascent of love, when any Love-suite is sent to God, it is not lost, he that begs love, begs all; Lord that I may love thee:
Prayer will fetch every grace, so prayer will fetch love; for prayer is an argument of love. We cannot have recourse to God in prayer, but there will be the flight and ascent of love, when any Love-suite is sent to God, it is not lost, he that begs love, begs all; Lord that I may love thee:
and blame our selves that we love him so little. O when a man is offended with himselfe for any thing that is contrary, it makes him diligent to attaine it.
and blame our selves that we love him so little. Oh when a man is offended with himself for any thing that is contrary, it makes him diligent to attain it.
cc vvb po12 n2 cst pns12 vvb pno31 av j. uh c-crq dt n1 vbz vvn p-acp px31 p-acp d n1 cst vbz j-jn, pn31 vvz pno31 j pc-acp vvi pn31.
A Christian that knowes what belongs to the love of God, how doth he blame, and condemne himselfe, that he loves God so little? That he began to love him so late? How doth he grudg that any thing should carry any part of his heart, or of his love from God? He thinks the love lost that is cast upon the Creature, he thinks himselfe a thiefe that he should steale any love from God, that we should rob God of our love, and obedience, we rob him then of all, there is nothing that God desires,
A Christian that knows what belongs to the love of God, how does he blame, and condemn himself, that he loves God so little? That he began to love him so late? How does he grudge that any thing should carry any part of his heart, or of his love from God? He thinks the love lost that is cast upon the Creature, he thinks himself a thief that he should steal any love from God, that we should rob God of our love, and Obedience, we rob him then of all, there is nothing that God Desires,
If we take love single, then the promise is made to love, to love first of all graces, love hath the first promise, it hath preheminence in the graces, and preheminence in the Crowne, it hath the first portion.
If we take love single, then the promise is made to love, to love First of all graces, love hath the First promise, it hath pre-eminence in the graces, and pre-eminence in the Crown, it hath the First portion.
cs pns12 vvb n1 j, av dt n1 vbz vvn p-acp vvb, pc-acp vvi ord pp-f d n2, n1 vhz dt ord vvi, pn31 vhz n1 p-acp dt n2, cc n1 p-acp dt n1, pn31 vhz dt ord n1.
THIS Psalme it is penned in the same straine that Solomons Book of Proverbs is, it is not enlarged by production, but by coaugmentation. As in that Book,
THIS Psalm it is penned in the same strain that Solomons Book of Proverbs is, it is not enlarged by production, but by coaugmentation. As in that Book,
d n1 pn31 vbz vvn p-acp dt d n1 cst np1 n1 pp-f n2 vbz, pn31 vbz xx vvn p-acp n1, p-acp p-acp n1. c-acp p-acp d n1,
The parts they doe hang one upon another, not by rules of Art, but by the touch of the Spirit. And yet that is set forth with that variety, that a man that reads the Psalme will think that the Prophet David was in all the severall kinds, and sorts of Divine tempers.
The parts they do hang one upon Another, not by rules of Art, but by the touch of the Spirit. And yet that is Set forth with that variety, that a man that reads the Psalm will think that the Prophet David was in all the several Kinds, and sorts of Divine tempers.
dt n2 pns32 vdb vvi pi p-acp n-jn, xx p-acp n2 pp-f n1, p-acp p-acp dt n1 pp-f dt n1. cc av cst vbz vvn av p-acp d n1, cst dt n1 cst vvz dt n1 vmb vvi d dt n1 np1 vbds p-acp d dt j n2, cc n2 pp-f j-jn n2.
In some passages you have him transported with the rapture of admiration; in another breaking forth into humble devout supplication; then againe, into penitentiall confession; then into holy purposes and resolutions; and then againe, making of serious,
In Some passages you have him transported with the rapture of admiration; in Another breaking forth into humble devout supplication; then again, into penitential Confessi; then into holy Purposes and resolutions; and then again, making of serious,
p-acp d n2 pn22 vhb pno31 vvn p-acp dt n1 pp-f n1; p-acp j-jn vvg av p-acp j j n1; av av, p-acp j n1; av p-acp j n2 cc n2; cc av av, vvg pp-f j,
It is a holy protestation that the Psalmist makes, by way of Remonstrance; or declaration, to testifie the great esteeme that he had of the Commandements of God,
It is a holy protestation that the Psalmist makes, by Way of Remonstrance; or declaration, to testify the great esteem that he had of the commandments of God,
That Scripture shewed to us how a Christian may draw comfort to himselfe in the time of Tribulation, from the consideration of the future Crowne of glory, that is referred to the other life.
That Scripture showed to us how a Christian may draw Comfort to himself in the time of Tribulation, from the consideration of the future Crown of glory, that is referred to the other life.
It is set forth to us in this excellent example, the person of him that penned the Psalme, whose heart was more deeply stricken with the wound of love towards the Commandements of God,
It is Set forth to us in this excellent Exampl, the person of him that penned the Psalm, whose heart was more deeply stricken with the wound of love towards the commandments of God,
By making inquiry into that that was his practise, we shall the better learne what should be our owne. For that purpose I will divide the words onely into these two parts There is Davids Profession, There is Davids Motive,
By making inquiry into that that was his practise, we shall the better Learn what should be our own. For that purpose I will divide the words only into these two parts There is Davids Profession, There is Davids Motive,
p-acp vvg n1 p-acp d cst vbds po31 vvi, pns12 vmb dt av-jc vvi r-crq vmd vbi po12 d. p-acp d n1 pns11 vmb vvi dt n2 av-j p-acp d crd n2 a-acp vbz npg1 n1, a-acp vbz npg1 n1,
First, the Tables of the Law, that containe the Commandements, they have this word on them, they are called the Tables of testimony. Then the Ark that contained these Tables, that hath this word, it is called, the Ark of the testimony.
First, the Tables of the Law, that contain the commandments, they have this word on them, they Are called the Tables of testimony. Then the Ark that contained these Tables, that hath this word, it is called, the Ark of the testimony.
Then the Tabernacle that held the Ark, had this word stamped on it, it is called, The Tabernacle of Testimony. Here they hang, the Tabernacle held the ARK, the Ark held the Tables, the Tables held the Law; it transmitted, by the power of it, this name to all that had reference to it.
Then the Tabernacle that held the Ark, had this word stamped on it, it is called, The Tabernacle of Testimony. Here they hang, the Tabernacle held the ARK, the Ark held the Tables, the Tables held the Law; it transmitted, by the power of it, this name to all that had Referente to it.
And Salvian gives the reason very well, it must needs be, Incorruptum testimonium, an uncorrupt testimony that is given by the pure, incorrupt Spirit of God, that was the Inspirer of it.
And Salvian gives the reason very well, it must needs be, Incorruptum testimonium, an uncorrupt testimony that is given by the pure, incorrupt Spirit of God, that was the Inspirer of it.
but out of the holy Scriptures. As St. Chrysostome well, Sine his testibus, &c. without these sacred witnesses our inventions have no validity, they are of no force.
but out of the holy Scriptures. As Saint Chrysostom well, Sine his testibus, etc. without these sacred Witnesses our Inventions have no validity, they Are of no force.
cc-acp av pp-f dt j n2. p-acp n1 np1 av, fw-la png31 fw-la, av p-acp d j n2 po12 n2 vhb dx n1, pns32 vbr pp-f dx n1.
Every Chapter that we read, every Text that we heare at any time Expounded, will eyther be Pro or Contra, a testimony, a witnesse, eyther for us, for our comfort, and assurance, or else against us for our conviction, therefore in respect of us, it is called a testimony.
Every Chapter that we read, every Text that we hear At any time Expounded, will either be Pro or Contra, a testimony, a witness, either for us, for our Comfort, and assurance, or Else against us for our conviction, Therefore in respect of us, it is called a testimony.
np1 n1 cst pns12 vvb, d n1 cst pns12 vvb p-acp d n1 vvn, vmb d vbi fw-la cc fw-la, dt n1, dt vvi, d p-acp pno12, p-acp po12 vvi, cc n1, cc av p-acp pno12 p-acp po12 n1, av p-acp n1 pp-f pno12, pn31 vbz vvn dt n1.
it gives a testimony of all those attributes that are himselfe, of his Wisdome, of his power, of his justice, of his goodnesse, of his truth. The Declaration of these, we have them all in the Book of the Scriptures: there is never a Book,
it gives a testimony of all those attributes that Are himself, of his Wisdom, of his power, of his Justice, of his Goodness, of his truth. The Declaration of these, we have them all in the Book of the Scriptures: there is never a Book,
in bringing them out of Aegypt. We have a testimony of his wisdome in giving them his Law. What should I name more? In the New Testament, in the Gospell all is testimony. As the Old gave testimony to God, so the New to Christ, To him give all the Prophets witnesse;
in bringing them out of Egypt. We have a testimony of his Wisdom in giving them his Law. What should I name more? In the New Testament, in the Gospel all is testimony. As the Old gave testimony to God, so the New to christ, To him give all the prophets witness;
because it was that name from which he sucked a great deale of comfort, in that it was the testimony of Gods truth, and goodnesse, and wisdome, and power, to him, thereupon he makes so precious esteeme of it,
Because it was that name from which he sucked a great deal of Comfort, in that it was the testimony of God's truth, and Goodness, and Wisdom, and power, to him, thereupon he makes so precious esteem of it,
c-acp pn31 vbds cst n1 p-acp r-crq pns31 vvd dt j n1 pp-f n1, p-acp cst pn31 vbds dt n1 pp-f npg1 n1, cc n1, cc n1, cc n1, p-acp pno31, av pns31 vvz av j n1 pp-f pn31,
and it is an honourable Elogium, I have taken, or as some read it, I have chosen, or as others, I have claimed them as my heritage, and a heritage for ever. In all these variations we may see abundance of Heavenly affection in the Psalmist at this time,
and it is an honourable Elogium, I have taken, or as Some read it, I have chosen, or as Others, I have claimed them as my heritage, and a heritage for ever. In all these variations we may see abundance of Heavenly affection in the Psalmist At this time,
cc pn31 vbz dt j np1, pns11 vhb vvn, cc c-acp d vvb pn31, pns11 vhb vvn, cc c-acp n2-jn, pns11 vhb vvn pno32 p-acp po11 n1, cc dt n1 c-acp av. p-acp d d n2 pns12 vmb vvi n1 pp-f j n1 p-acp dt n1 p-acp d n1,
An Heritage, it is a word that is precious, and a word that is usefull. In summ, it is nothing else but this, the Lot, or portion that discends upon every man here in this World, the share, or dimensum that is allotted to him, whither it discend by succession, or be demised by gift, that is a mans Heritage in a large sence.
an Heritage, it is a word that is precious, and a word that is useful. In sum, it is nothing Else but this, the Lot, or portion that descends upon every man Here in this World, the share, or dimensum that is allotted to him, whither it descend by succession, or be demised by gift, that is a men Heritage in a large sense.
dt n1, pn31 vbz dt n1 cst vbz j, cc dt n1 cst vbz j. p-acp n1, pn31 vbz pix av cc-acp d, dt n1, cc n1 cst vvz p-acp d n1 av p-acp d n1, dt n1, cc fw-la cst vbz vvn p-acp pno31, c-crq pn31 vvi p-acp n1, cc vbi vvn p-acp n1, cst vbz dt ng1 n1 p-acp dt j n1.
Thereupon it is, that it is translated from temporalls, to spiritualls; because God is so gracious, he gives to his Servants, Bona sui, of his owne good,
Thereupon it is, that it is translated from temporals, to spirituals; Because God is so gracious, he gives to his Servants, Bona sui, of his own good,
av pn31 vbz, cst pn31 vbz vvn p-acp n2, p-acp n2; p-acp np1 vbz av j, pns31 vvz p-acp po31 n2, fw-la fw-la, pp-f po31 d j,
as every thing is Gods in the World, but more especially things celestiall, Divine, super - supreame blessings, these things celestiall, are the good things of God, he gives to his Servants of his owne good.
as every thing is God's in the World, but more especially things celestial, Divine, super - supreme blessings, these things celestial, Are the good things of God, he gives to his Servants of his own good.
c-acp d n1 vbz npg1 p-acp dt n1, cc-acp av-dc av-j n2 j, j-jn, fw-fr - j n2, d n2 j, vbr dt j n2 pp-f np1, pns31 vvz p-acp po31 n2 pp-f po31 d j.
and the word of God that begets grace, is called the inheritance of the way. And indeed for Heaven i•selfe, there is good reason why it should be called by this name of inheritance or heritage. It is that portion that God hath prepared for his Servants,
and the word of God that begets grace, is called the inheritance of the Way. And indeed for Heaven i•selfe, there is good reason why it should be called by this name of inheritance or heritage. It is that portion that God hath prepared for his Servants,
cc dt n1 pp-f np1 cst vvz n1, vbz vvn dt n1 pp-f dt n1. cc av p-acp n1 n1, pc-acp vbz j n1 c-crq pn31 vmd vbi vvn p-acp d n1 pp-f n1 cc n1. pn31 vbz cst n1 cst np1 vhz vvn p-acp po31 n2,
before the Foundation of the World, it is that that Christ hath purchased by his owne blood, he hath bequeathed it to them by will; it is demised to them by gift; Heaven it may well be called their inheritance, for they are borne to it.
before the Foundation of the World, it is that that christ hath purchased by his own blood, he hath bequeathed it to them by will; it is demised to them by gift; Heaven it may well be called their inheritance, for they Are born to it.
The Saints of God are borne to a Kingdome; they are borne, not by the birth which is naturall, but by the second birth which is spirituall. It descends upon them by lineall succession, as inheritances doe.
The Saints of God Are born to a Kingdom; they Are born, not by the birth which is natural, but by the second birth which is spiritual. It descends upon them by lineal succession, as inheritances do.
and borne to it, Begotten by him to an inheritance immortall, as the Apostle speaks, 1 Pet. 1. And because inheritances descend not upon all, but onely upon the first borne, God therefore gives all his Servants a right of Primo-geniture, that they may be capable to inherit, all are first-borne, and all are first-begotten, as the Apostle speaks to the Hebrews, they are all Primo geniti, there is good reason then that Heaven should be called an Inheritance.
and born to it, Begotten by him to an inheritance immortal, as the Apostle speaks, 1 Pet. 1. And Because inheritances descend not upon all, but only upon the First born, God Therefore gives all his Servants a right of Primogeniture, that they may be capable to inherit, all Are firstborn, and all Are Firstbegotten, as the Apostle speaks to the Hebrews, they Are all Primo geniti, there is good reason then that Heaven should be called an Inheritance.
cc vvn p-acp pn31, vvn p-acp pno31 p-acp dt n1 j, p-acp dt n1 vvz, crd np1 crd cc c-acp n2 vvb xx p-acp d, p-acp j p-acp dt ord vvn, np1 av vvz d po31 n2 dt n-jn pp-f n1, cst pns32 vmb vbi j pc-acp vvi, d vbr j, cc d vbr j, p-acp dt n1 vvz p-acp dt np2, pns32 vbr d fw-la fw-la, a-acp vbz j n1 av d n1 vmd vbi vvn dt n1.
But why the word of God, why the testimonies divine, should be called by the Psalmist an inheritance, why he brings them within the compasse of this notion, may seeme not a thing so easily understood;
But why the word of God, why the testimonies divine, should be called by the Psalmist an inheritance, why he brings them within the compass of this notion, may seem not a thing so Easily understood;
Yes, there is good reason to be given of it, were there no more but this, that we consider the inestimable comfort, and Heavenly treasure that is to be found in the word of God;
Yes, there is good reason to be given of it, were there no more but this, that we Consider the inestimable Comfort, and Heavenly treasure that is to be found in the word of God;
Both the evidence of discovery, it is a holy terrior of the celestiall Canaan. And the evidence of assurance, it is as a sacred Deed, or Indenture, betweene God and his Creature, St. Gregory said wittily,
Both the evidence of discovery, it is a holy terrior of the celestial Canaan. And the evidence of assurance, it is as a sacred Deed, or Indenture, between God and his Creature, Saint Gregory said wittily,
Whatsoever interest we have in God, in Christ, whatsoever hope of blisse, and glory, whatsoever comfort of the Spirit, whatsoever proportion of grace, all are made over to us in the promises of the Gospell, in the word of God.
Whatsoever Interest we have in God, in christ, whatsoever hope of bliss, and glory, whatsoever Comfort of the Spirit, whatsoever proportion of grace, all Are made over to us in the promises of the Gospel, in the word of God.
Now put this together, look as in humane affaires, evidences, though they be not properly the inheritance it selfe, yet they are called the inheritance,
Now put this together, look as in humane affairs, evidences, though they be not properly the inheritance it self, yet they Are called the inheritance,
av vvd d av, vvb a-acp p-acp j n2, n2, c-acp pns32 vbb xx av-j dt n1 pn31 n1, av pns32 vbr vvn dt n1,
and are the inheritance, though not actually, yet virtually, because all the title we have to an inheritance, is in the Deeds, and Evidences; therefore evidences are precious things,
and Are the inheritance, though not actually, yet virtually, Because all the title we have to an inheritance, is in the deeds, and Evidences; Therefore evidences Are precious things,
cc vbr dt n1, cs xx av-j, av av-j, c-acp d dt n1 pns12 vhb p-acp dt n1, vbz p-acp dt n2, cc n2; av n2 vbr j n2,
So likewise it is with the Book of the Scriptures, they are not actually, and properly the inheritance it selfe, they are Via, the way to the Kingdome, it is called The Gospell of the Kingdome, nay more, the Kingdome it selfe, The Kingdome of God is come among you, or to you. Why the Kingdome? Why the Inheritance? By the same reason, both,
So likewise it is with the Book of the Scriptures, they Are not actually, and properly the inheritance it self, they Are Via, the Way to the Kingdom, it is called The Gospel of the Kingdom, nay more, the Kingdom it self, The Kingdom of God is come among you, or to you. Why the Kingdom? Why the Inheritance? By the same reason, both,
because here we have the conveyance, here we have the Deed, here we have the assurance of whatsoever title, or claime we make to Heaven. So, here is the reason of the appellation,
Because Here we have the conveyance, Here we have the Deed, Here we have the assurance of whatsoever title, or claim we make to Heaven. So, Here is the reason of the appellation,
c-acp av pns12 vhb dt n1, av pns12 vhb dt n1, av pns12 vhb dt n1 pp-f r-crq n1, cc vvb pns12 vvb p-acp n1. av, av vbz dt n1 pp-f dt n1,
why the Psalmist gives them this word, he makes them his inheritance, both because they point out the Inheritance, we had never had a portion in Heaven,
why the Psalmist gives them this word, he makes them his inheritance, both Because they point out the Inheritance, we had never had a portion in Heaven,
c-crq dt n1 vvz pno32 d n1, pns31 vvz pno32 po31 n1, d c-acp pns32 vvb av dt n1, pns12 vhd av-x vhn dt n1 p-acp n1,
The Heathens that have not the knowledge of the Scriptures, they have not the knowledge of God, or of Heaven, because they bring to the knowledge, nay, they bring to the thing it selfe.
The heathens that have not the knowledge of the Scriptures, they have not the knowledge of God, or of Heaven, Because they bring to the knowledge, nay, they bring to the thing it self.
Holy David seeing that Heaven was his inheritance, he was begotten to an inheritance immortall, and uncorrupt, he therefore makes the word of God his heritage, because it lead• to Heaven.
Holy David seeing that Heaven was his inheritance, he was begotten to an inheritance immortal, and uncorrupt, he Therefore makes the word of God his heritage, Because it lead• to Heaven.
Seing God was his portion, Thou art my portion Lord, and my hope, in the Land of the living, he makes therefore the Scriptures his portion, because they bring to the knowledge of God, he calls them his Heritage, Thy testimonies have I taken as a Heritage.
Sing God was his portion, Thou art my portion Lord, and my hope, in the Land of the living, he makes Therefore the Scriptures his portion, Because they bring to the knowledge of God, he calls them his Heritage, Thy testimonies have I taken as a Heritage.
and indeed so it is, it is a depositum, or trust, that God puts into all our hands, a Tallent, to improve to his glory, and our comfort, not onely to be preserved, but to be observed by us.
and indeed so it is, it is a depositum, or trust, that God puts into all our hands, a Talent, to improve to his glory, and our Comfort, not only to be preserved, but to be observed by us.
cc av av pn31 vbz, pn31 vbz dt fw-la, cc n1, cst np1 vvz p-acp d po12 n2, dt n1, pc-acp vvi p-acp po31 n1, cc po12 vvi, xx av-j pc-acp vbi vvn, p-acp pc-acp vbi vvn p-acp pno12.
therefore he adds here, they are an Heritage for ever; for ever, as noting the perpetuity. Mary hath chosen the better part, that shall not be taken from her.
Therefore he adds Here, they Are an Heritage for ever; for ever, as noting the perpetuity. Mary hath chosen the better part, that shall not be taken from her.
That we may see we have interest in it as well as David, the Apostle tells us God hath called us to it as an inheritance, Colos. 4. He hath called us to the inheritance of the Saints in light.
That we may see we have Interest in it as well as David, the Apostle tells us God hath called us to it as an inheritance, Colos 4. He hath called us to the inheritance of the Saints in Light.
He doth not say the inheritance of the Saints in Heaven, because he would let us see that the wrrd is an inheritance. Heaven is an inheritance in light, in the light of glory, and in the light of grace, in the light of the testimonies, the word here.
He does not say the inheritance of the Saints in Heaven, Because he would let us see that the wrrd is an inheritance. Heaven is an inheritance in Light, in the Light of glory, and in the Light of grace, in the Light of the testimonies, the word Here.
First, Of comfort, that seeing God hath given it to his Servants as a Heritage, if at any time there be a Famine of the word of the Lord, eyther in our hearts, or in the Church, upon this ground we may lay claime to it;
First, Of Comfort, that seeing God hath given it to his Servants as a Heritage, if At any time there be a Famine of the word of the Lord, either in our hearts, or in the Church, upon this ground we may lay claim to it;
as long as God continues a Church, he will continue the Scriptures; so long as there is any to be gathered into the fold, he will have his word whereby they may be converted;
as long as God continues a Church, he will continue the Scriptures; so long as there is any to be gathered into the fold, he will have his word whereby they may be converted;
Rich men that have possessions on Earth, here is one possession that will be better to them then all. Poore men that have no inheritance, that it may be,
Rich men that have possessions on Earth, Here is one possession that will be better to them then all. Poor men that have no inheritance, that it may be,
j n2 cst vhb n2 p-acp n1, av vbz crd n1 cst vmb vbi jc p-acp pno32 av d. j n2 cst vhb dx n1, cst pn31 vmb vbi,
not one foot to live in, though they have seaven foot when they are once dead; but though his inheritance be not so much as one foote here, here is that that makes amends for all, the heritage of comfort that is in the word of God here, and of glory afterwards.
not one foot to live in, though they have seaven foot when they Are once dead; but though his inheritance be not so much as one foot Here, Here is that that makes amends for all, the heritage of Comfort that is in the word of God Here, and of glory afterwards.
xx crd n1 p-acp vvb p-acp, cs pns32 vhb crd n1 c-crq pns32 vbr a-acp j; p-acp cs po31 n1 vbb xx av av-d c-acp crd n1 av, av vbz d cst vvz n2 p-acp d, dt n1 pp-f vvb cst vbz p-acp dt n1 pp-f np1 av, cc pp-f n1 av.
& profits of it, but we are ready to startle, and to rouze up our selves at the name of an inheritance. If a man heare that an inheritance is befallen him, what paines will he take to goe and see it? As him in the Gospell? If any of us be allyed to a rich man that hath no Children, what meanes,
& profits of it, but we Are ready to startle, and to rouse up our selves At the name of an inheritance. If a man hear that an inheritance is befallen him, what pains will he take to go and see it? As him in the Gospel? If any of us be allied to a rich man that hath no Children, what means,
It occasioned that Speech that was used of old, and will be used, rich men though they have no Children, never want Heires, there will still be those that pretend Heire-ship to their inheritance. Shall not we have that apprehension of things celestiall, that worldly men have of things temporall? God is richer then all; he comes to us with offers of riches, laden with all riches, riches of the spirit, and sets open that treasurie to us, in his owne Son, whom he hath sent into the World,
It occasioned that Speech that was used of old, and will be used, rich men though they have no Children, never want Heirs, there will still be those that pretend Heirship to their inheritance. Shall not we have that apprehension of things celestial, that worldly men have of things temporal? God is Richer then all; he comes to us with offers of riches, laden with all riches, riches of the Spirit, and sets open that treasury to us, in his own Son, whom he hath sent into the World,
And if we get it, we are not so choyse to part with it, as men are of temporalls. Naboth thought it unlawfull to part with his inheritance, though it were to a King, God forbid that I should sell the inheritance of my Fathers.
And if we get it, we Are not so choice to part with it, as men Are of temporals. Naboth Thought it unlawful to part with his inheritance, though it were to a King, God forbid that I should fell the inheritance of my Father's.
we value, and prize every thing that affords rejoycing; if it afford true joy, it affords all. For joy is the flower that springs from every good, and is as the Crowne, and contentation of all, therefore it was his motive.
we valve, and prize every thing that affords rejoicing; if it afford true joy, it affords all. For joy is the flower that springs from every good, and is as the Crown, and contentation of all, Therefore it was his motive.
pns12 vvb, cc vvb d n1 cst vvz vvg; cs pn31 vvb j vvb, pn31 vvz av-d. p-acp vvb vbz dt vvb cst vvz p-acp d j, cc vbz p-acp dt n1, cc n1 pp-f d, av pn31 vbds po31 n1.
However worldly men think it is but a soure, distastfull work to be alway Poreing in the word of God, they think Christians are but Melancholly Creatures,
However worldly men think it is but a sour, distasteful work to be always Poring in the word of God, they think Christians Are but Melancholy Creatures,
even while it is a life of sorrow, is a life of rejoycing. Though they be creatures of mortification, though they be Creatures daily excercised in repentance, though they be daily tried by afflictions, and tribulations, yet Christianity is such an excellent estate, that in the middest of tribulation, they find comfort; in the middest of mortification it administers rejoycing. St. Paul found it, not onely in tribulation, but in other failings,
even while it is a life of sorrow, is a life of rejoicing. Though they be creatures of mortification, though they be Creatures daily exercised in Repentance, though they be daily tried by afflictions, and tribulations, yet Christianity is such an excellent estate, that in the midst of tribulation, they find Comfort; in the midst of mortification it administers rejoicing. Saint Paul found it, not only in tribulation, but in other failings,
therefore he sayth of all, godly sorrow causeth rejoycing. It must needs be, that there must be rejoycing in godly sorrow, for godly sorrow produceth, and raiseth joy: therefore he sets it downe in another place.
Therefore he say of all, godly sorrow Causes rejoicing. It must needs be, that there must be rejoicing in godly sorrow, for godly sorrow Produceth, and Raiseth joy: Therefore he sets it down in Another place.
av pns31 vvz pp-f d, j n1 vvz vvg. pn31 vmb av vbi, cst a-acp vmb vbi vvg p-acp j n1, p-acp j n1 vvz, cc vvz n1: av pns31 vvz pn31 a-acp p-acp j-jn n1.
Christianity is not so stoicall as to grudge us of our joy. A Christian is so far from being deprived of joy, that he is the onely Creature indeed, that hath the true title to it.
Christianity is not so stoical as to grudge us of our joy. A Christian is so Far from being deprived of joy, that he is the only Creature indeed, that hath the true title to it.
but rightly tempers it, it teacheth us to place it on the right object, to keep the due bounds, the right compasse. That we may see that it doth not sequester, or exclude the comfort,
but rightly tempers it, it Teaches us to place it on the right Object, to keep the due bounds, the right compass. That we may see that it does not sequester, or exclude the Comfort,
or joy of the heart, the Scripture calls upon them most of all, and gives them Commands, and in junctions of rejoycing; and it doth it by reduplication, Rejoyce in the Lord, O yee righteous, and least they should not be ready to take the first admonition, Againe I say rejoyce, there is an injunction from that.
or joy of the heart, the Scripture calls upon them most of all, and gives them Commands, and in junctions of rejoicing; and it does it by reduplication, Rejoice in the Lord, Oh ye righteous, and lest they should not be ready to take the First admonition, Again I say rejoice, there is an injunction from that.
cc vvb pp-f dt n1, dt n1 vvz p-acp pno32 ds pp-f d, cc vvz pno32 vvz, cc p-acp n2 pp-f vvg; cc pn31 vdz pn31 p-acp n1, vvb p-acp dt n1, uh pn22 j, cc cs pns32 vmd xx vbi j pc-acp vvi dt ord n1, av pns11 vvb vvi, a-acp vbz dt n1 p-acp d.
St. Austin observes well, the Saints in the World are tied to rejoyce, to rejoyce in the Lord, Si non, &c. If we doe not make use of this affection to Gods glory,
Saint Austin observes well, the Saints in the World Are tied to rejoice, to rejoice in the Lord, Si non, etc. If we do not make use of this affection to God's glory,
and our owne comfort, we should repugne the Command of God, and more then a single Command too, there is a reduplication. And St. Basile observes from that that the word is doubled, Rejoyce, and againe rejoyce, it notes the encrease, and augmentation of their joy; they should not onely rejoyce a little, but much, not once, but oft, they should make it a continuall work.
and our own Comfort, we should repugn the Command of God, and more then a single Command too, there is a reduplication. And Saint Basil observes from that that the word is doubled, Rejoice, and again rejoice, it notes the increase, and augmentation of their joy; they should not only rejoice a little, but much, not once, but oft, they should make it a continual work.
cc po12 d n1, pns12 vmd vvi dt vvb pp-f np1, cc av-dc cs dt j vvi av, pc-acp vbz dt n1. cc n1 np1 vvz p-acp d d dt n1 vbz vvn, vvb, cc av vvb, pn31 vvz dt vvi, cc n1 pp-f po32 vvb; pns32 vmd xx av-j vvi dt j, p-acp av-d, xx a-acp, p-acp av, pns32 vmd vvi pn31 dt j n1.
To this purpose, God encourageth us to it, by the best examples, the example of the Prophets, and Apostles; and if that be too little, by the example of Angells, and if that be too little, by the example of God himselfe.
To this purpose, God Encourageth us to it, by the best Examples, the Exampl of the prophets, and Apostles; and if that be too little, by the Exampl of Angels, and if that be too little, by the Exampl of God himself.
p-acp d n1, np1 vvz pno12 p-acp pn31, p-acp dt av-js n2, dt n1 pp-f dt n2, cc n2; cc cs d vbb av j, p-acp dt n1 pp-f n2, cc cs d vbb av j, p-acp dt n1 pp-f np1 px31.
and afflicted. Holy David, Abraham, Job, Paul, all these had their times of rejoycing. Christianity, it is a state of rejoycing, and the Saints of God have their times to rejoyce in this world. That is the first Proposition.
and afflicted. Holy David, Abraham, Job, Paul, all these had their times of rejoicing. Christianity, it is a state of rejoicing, and the Saints of God have their times to rejoice in this world. That is the First Proposition.
cc vvn. j np1, np1, np1, np1, d d vhd po32 n2 pp-f vvg. np1, pn31 vbz dt n1 pp-f vvg, cc dt n2 pp-f np1 vhb po32 n2 p-acp vvb p-acp d n1. cst vbz dt ord n1.
It is joy of heart, they are the rejoycing of my heart. Otherwise joy is not substantiall, if it be out of its place, from the Teeth outward, in the outward man;
It is joy of heart, they Are the rejoicing of my heart. Otherwise joy is not substantial, if it be out of its place, from the Teeth outward, in the outward man;
yet not true joy, joy is that that is in the heart, and springs from the heart. Even carnall men will be full of mirth, they will have all the expressions of joy that are possible in the outward thing,
yet not true joy, joy is that that is in the heart, and springs from the heart. Even carnal men will be full of mirth, they will have all the expressions of joy that Are possible in the outward thing,
av xx j vvb, n1 vbz d cst vbz p-acp dt n1, cc n2 p-acp dt n1. av-j j n2 vmb vbi j pp-f n1, pns32 vmb vhi d dt n2 pp-f n1 cst vbr j p-acp dt j n1,
that is as the Hand-writing upon the Wall to Bellshazzar, when it came to be read, it filled him full of horrour, and anguish, and discomfort, and vexation;
that is as the Handwriting upon the Wall to Bellshazzar, when it Come to be read, it filled him full of horror, and anguish, and discomfort, and vexation;
d vbz p-acp dt n1 p-acp dt n1 p-acp np1, c-crq pn31 vvd pc-acp vbi vvn, pn31 vvd pno31 j pp-f n1, cc n1, cc n1, cc n1;
and yet it moves apace. So it is with the joy of a godly man, the joy of a Christian moves not outwardly, there is no revelling, he doth not make boast of his joy,
and yet it moves apace. So it is with the joy of a godly man, the joy of a Christian moves not outwardly, there is no reveling, he does not make boast of his joy,
cc av pn31 vvz av. av pn31 vbz p-acp dt n1 pp-f dt j n1, dt n1 pp-f dt njp vvz xx av-j, a-acp vbz dx vvg, pns31 vdz xx vvi vvi pp-f po31 n1,
God puts gladnesse in the heart, the world puts gladnesse in a mans lips, and countenance; God stablisheth the heart, where it shall be durable, where it is substantiall joy.
God puts gladness in the heart, the world puts gladness in a men lips, and countenance; God stablisheth the heart, where it shall be durable, where it is substantial joy.
The grace of God, as the Apostle sayth, being begun here, must be perfected after; it cannot be perfected unlesse there be preparations, and beginnings;
The grace of God, as the Apostle say, being begun Here, must be perfected After; it cannot be perfected unless there be preparations, and beginnings;
In worldly things we cannot find these, and a Christian man doth not make temporall things his joy. Rejoyce not in this, that the Spirits are subject to you.
In worldly things we cannot find these, and a Christian man does not make temporal things his joy. Rejoice not in this, that the Spirits Are Subject to you.
p-acp j n2 pns12 vmbx vvi d, cc dt njp n1 vdz xx vvi j n2 po31 n1. vvb xx p-acp d, cst dt n2 vbr j-jn p-acp pn22.
That is, rejoyce not in Miraculous gifts, But rather rejoyce that your names are written in Heaven, in the Book of Life; and if it be there, it is written upon the promises, it is written in the Book of the Scriptures, as Hilarie speaks well.
That is, rejoice not in Miraculous Gifts, But rather rejoice that your names Are written in Heaven, in the Book of Life; and if it be there, it is written upon the promises, it is written in the Book of the Scriptures, as Hillary speaks well.
but from hence. If at any time he rejoyce in temporall things, it is in a subordinate reference to spirituall: i• he rejoyce in them, it is but when he forgets himselfe, it may be, sometimes they may affect his heart,
but from hence. If At any time he rejoice in temporal things, it is in a subordinate Referente to spiritual: i• he rejoice in them, it is but when he forgets himself, it may be, sometime they may affect his heart,
we cannot carry that joy of the World to Heaven. A godly man should be so far from rejoycing in, that he is to be mortified to the World, he Sacrifices himselfe to the pleasures of it, doe you think he wil take a pride to delight in it? no, the joy that he sucks to himself, he draws from the promises of salvation, conteined in these testifications, these testimonies of the Lord he drawes them from the Scriptures.
we cannot carry that joy of the World to Heaven. A godly man should be so Far from rejoicing in, that he is to be mortified to the World, he Sacrifices himself to the pleasures of it, do you think he will take a pride to delight in it? no, the joy that he sucks to himself, he draws from the promises of salvation, contained in these testifications, these testimonies of the Lord he draws them from the Scriptures.
If it be the word preached, it affords joy, Act. 8. it is said of those of Samaria, There was a great deale of joy in that Citty, because of the Preaching of the word.
If it be the word preached, it affords joy, Act. 8. it is said of those of Samaria, There was a great deal of joy in that city, Because of the Preaching of the word.
If any man would have this Water of Life, he must with the Woman of Samaria, carry his Paile to Jacobs Well. Here is the Balme of Cilead, for every Wounded Samaritan, as St. Chrysostome speaks;
If any man would have this Water of Life, he must with the Woman of Samaria, carry his Pail to Jacobs Well. Here is the Balm of Gilead, for every Wounded Samaritan, as Saint Chrysostom speaks;
cs d n1 vmd vhi d n1 pp-f n1, pns31 vmb p-acp dt n1 pp-f np1, vvb po31 n1 p-acp np1 av. av vbz dt n1 pp-f np1, p-acp d vvn np1, p-acp n1 np1 vvz;
Whereas every man (sayth he) thinks it is an easie thing to be Merry, what more easie? No, it is a hard thing to be joyfull, though it be easie to be Merry. Joy is not so wanton a thing, as the World takes it;
Whereas every man (say he) thinks it is an easy thing to be Merry, what more easy? No, it is a hard thing to be joyful, though it be easy to be Merry. Joy is not so wanton a thing, as the World Takes it;
and is come to a high pitch of knowledge, and to a high pitch of the practise of Piety, that knowes how, and in what to rejoyce aright. If we will learne that, we must learne it from the word of God;
and is come to a high pitch of knowledge, and to a high pitch of the practice of Piety, that knows how, and in what to rejoice aright. If we will Learn that, we must Learn it from the word of God;
it is our joy, and teacheth us to rejoyce aright, that is, not to rejoyce in the things of the World, not to rejoyce in the pleasures of sin. Heare what devout Prosper sayth of them,
it is our joy, and Teaches us to rejoice aright, that is, not to rejoice in the things of the World, not to rejoice in the pleasures of since. Hear what devout Prosper say of them,
although it be a great good to rejoyce, yet to rejoyce amiss in the things of the World, is a great evill that seperates the heart from Heaven. If not in the things of the world, then not in the pleasures of sin, as now a dayes many take pleasure in nothing but onely in doing mischiefe, whereas Charity rejoyceth not in iniquity, but rejoyceth in the truth.
although it be a great good to rejoice, yet to rejoice amiss in the things of the World, is a great evil that separates the heart from Heaven. If not in the things of the world, then not in the pleasures of since, as now a days many take pleasure in nothing but only in doing mischief, whereas Charity Rejoiceth not in iniquity, but Rejoiceth in the truth.
cs pn31 vbb dt j j p-acp vvb, av pc-acp vvi av p-acp dt n2 pp-f dt n1, vbz dt j j-jn cst vvz dt n1 p-acp n1. cs xx p-acp dt n2 pp-f dt n1, av xx p-acp dt n2 pp-f n1, c-acp av dt n2 d vvb n1 p-acp pix cc-acp j p-acp vdg n1, cs n1 vvz xx p-acp n1, cc-acp vvz p-acp dt n1.
Piety rejoyceth not in sin, nor in the World, but what doth shee rejoyce in? In God, and in Christ, in the hope of Heaven, and in making use of the word of God.
Piety Rejoiceth not in since, nor in the World, but what does she rejoice in? In God, and in christ, in the hope of Heaven, and in making use of the word of God.
It rejoyceth in this, that piety is her practise, and Heaven her hope, and Christ her Saviour, and the Holy Ghost her Comforter, and the word of God her perpetuall Companion.
It Rejoiceth in this, that piety is her practise, and Heaven her hope, and christ her Saviour, and the Holy Ghost her Comforter, and the word of God her perpetual Companion.
pn31 vvz p-acp d, cst n1 vbz po31 vvi, cc n1 po31 vvb, cc np1 po31 n1, cc dt j n1 po31 n1, cc dt n1 pp-f np1 po31 j n1.
If we will learne to rejoyce in these things, we must labour to get holy Davids temper, David was a man as much perplexed with sorrow as any man in the World, he had his Tribulations, but as he was a man of sorrow,
If we will Learn to rejoice in these things, we must labour to get holy Davids temper, David was a man as much perplexed with sorrow as any man in the World, he had his Tribulations, but as he was a man of sorrow,
so at the same time he was a man of rejoycing, a man of joy, and those joyes he still had, out of the meditation of Gods testimonies; so great joy, that in one place he saith, Thy Statutes have been my song in the house of my Pilgrimage, and here he sayth, they are my rejoycing, and the rejoycing of my heart. Thy testimonies have I claimed as an Heritage for ever;
so At the same time he was a man of rejoicing, a man of joy, and those Joys he still had, out of the meditation of God's testimonies; so great joy, that in one place he Says, Thy Statutes have been my song in the house of my Pilgrimage, and Here he say, they Are my rejoicing, and the rejoicing of my heart. Thy testimonies have I claimed as an Heritage for ever;
av p-acp dt d n1 pns31 vbds dt n1 pp-f vvg, dt n1 pp-f n1, cc d n2 pns31 av vhd, av pp-f dt n1 pp-f npg1 n2; av j n1, cst p-acp crd n1 pns31 vvz, po21 n2 vhb vbn po11 n1 p-acp dt n1 pp-f po11 n1, cc av pns31 vvz, pns32 vbr po11 vvg, cc dt vvg pp-f po11 n1. po21 n2 vhb pns11 vvn p-acp dt n1 c-acp av;
It is the Elder Sister to the Text I spake of in the forenoone, and hath a place in the Psalme many degrees before it, there are above sixty Verses passeth between them;
It is the Elder Sister to the Text I spoke of in the forenoon, and hath a place in the Psalm many Degrees before it, there Are above sixty Verses passes between them;
that compared with the other, I may let you see how a Christian is never to set up his rest here in this World, whatsoever pitch of piety he hath attained to,
that compared with the other, I may let you see how a Christian is never to Set up his rest Here in this World, whatsoever pitch of piety he hath attained to,
the Prophet David he doth in this Psalme intermingle professions with resolutions, and resolutions againe with professions; sometimes least he should seeme to decay in practise, he quickens himselfe by new resolutions:
the Prophet David he does in this Psalm intermingle professions with resolutions, and resolutions again with professions; sometime lest he should seem to decay in practise, he quickens himself by new resolutions:
dt n1 np1 pns31 vdz p-acp d n1 vvi n2 p-acp n2, cc n2 av p-acp n2; av cs pns31 vmd vvi pc-acp vvi p-acp vvi, pns31 vvz px31 p-acp j n2:
Sometimes againe, least he should seeme to resolve to no purpose, he makes testification of his practise; so these two follow one another through the Psalme.
Sometime again, lest he should seem to resolve to no purpose, he makes testification of his practise; so these two follow one Another through the Psalm.
av av, cs pns31 vmd vvi p-acp vvb p-acp dx n1, pns31 vvz n1 pp-f po31 vvi; av d crd vvi pi j-jn p-acp dt n1.
So, in briefe the words are nothing else but thus much, here is another Protestation, by way of remonstrance, or Declaration, of the Vowes and determinations, that holy David imposed upon himselfe,
So, in brief the words Are nothing Else but thus much, Here is Another Protestation, by Way of remonstrance, or Declaration, of the Vows and determinations, that holy David imposed upon himself,
av, p-acp j dt n2 vbr pix av cc-acp av av-d, av vbz j-jn n1, p-acp n1 pp-f n1, cc n1, pp-f dt n2 cc n2, cst j np1 vvn p-acp px31,
you may remember then I spake to you of the love of God, the promises that are made to those that are enflamed with that Heavenly affection, The Crowne of life, which he hath promised to them that love him:
you may Remember then I spoke to you of the love of God, the promises that Are made to those that Are inflamed with that Heavenly affection, The Crown of life, which he hath promised to them that love him:
Now after the love of God, what argument is fittest to be spoken of, than the love of his commandements; if a man would walk through the severall descents of love, all men will acknowledge that the first, and cheife object of love is God; but yet they hardly agree upon the second, what is to have the next flight,
Now After the love of God, what argument is Fittest to be spoken of, than the love of his Commandments; if a man would walk through the several descents of love, all men will acknowledge that the First, and chief Object of love is God; but yet they hardly agree upon the second, what is to have the next flight,
av p-acp dt n1 pp-f np1, r-crq n1 vbz js pc-acp vbi vvn pp-f, cs dt vvb pp-f po31 n2; cs dt n1 vmd vvi p-acp dt j n2 pp-f n1, d n2 vmb vvi d dt ord, cc j-jn n1 pp-f n1 vbz np1; p-acp av pns32 av vvb p-acp dt ord, r-crq vbz pc-acp vhi dt ord n1,
This generall principle will serve to regulate it, after God, that is most to be loved, that hath most of God in it, where there is the liveliest stamp,
This general principle will serve to regulate it, After God, that is most to be loved, that hath most of God in it, where there is the Liveliest stamp,
in the inferior Creatures there is the Print of Gods wisdome, and power, and goodnesse: in the superior, in man, there is a more lively representation, there is Imago, similitudo, the Image, and similitude after which he was Created.
in the inferior Creatures there is the Print of God's Wisdom, and power, and Goodness: in the superior, in man, there is a more lively representation, there is Imago, similitudo, the Image, and similitude After which he was Created.
and those that excell in vertue, sayth David, but yet it is not so, there is somthing will goe before these, there is not in all the Creatures so lively an impression of God, as in the word of God, there is more then Imago, similitudo, and more then Aliquid dei, there is a representation of all the Attributes, a lively Print of the Spirit of God, the mouth of God, the finger of God, the wisdome of God, the will of God;
and those that excel in virtue, say David, but yet it is not so, there is something will go before these, there is not in all the Creatures so lively an impression of God, as in the word of God, there is more then Imago, similitudo, and more then Aliquid dei, there is a representation of all the Attributes, a lively Print of the Spirit of God, the Mouth of God, the finger of God, the Wisdom of God, the will of God;
cc d cst vvb p-acp n1, vvz np1, p-acp av pn31 vbz xx av, pc-acp vbz pi vmb vvi p-acp d, pc-acp vbz xx p-acp d dt n2 av j dt n1 pp-f np1, a-acp p-acp dt n1 pp-f np1, pc-acp vbz dc cs fw-la, fw-la, cc av-dc cs j fw-la, a-acp vbz dt n1 pp-f d dt n2, dt j vvi pp-f dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt vmb pp-f np1;
therefore here will be the decision of the Question, that after the love of God, the greatest of love is to fall upon his Commandements, and will upon his Commandements,
Therefore Here will be the decision of the Question, that After the love of God, the greatest of love is to fallen upon his commandments, and will upon his commandments,
av av vmb vbi dt n1 pp-f dt n1, cst p-acp dt n1 pp-f np1, dt js pp-f n1 vbz pc-acp vvi p-acp po31 n2, cc vmb p-acp po31 n2,
Our blessed Saviour, and John the beloved Disciple, layes it downe as an axiome, This is love to keepe his Commandements, the greatest testification of our love to God, is the love we shew to his Commandements, in observing of them;
Our blessed Saviour, and John the Beloved Disciple, lays it down as an axiom, This is love to keep his commandments, the greatest testification of our love to God, is the love we show to his commandments, in observing of them;
and to others; he makes this as the first, and most proper effect, and proose of his love to God, that he loved his Commandements; that he might justifie the first, he tells God, I have loved thy Commandements, so here is the thing he testifies of himselfe.
and to Others; he makes this as the First, and most proper Effect, and propose of his love to God, that he loved his commandments; that he might justify the First, he tells God, I have loved thy commandments, so Here is the thing he Testifies of himself.
cc pc-acp n2-jn; pns31 vvz d p-acp dt ord, cc ds j vvi, cc n1 pp-f po31 n1 p-acp np1, cst pns31 vvd po31 n2; cst pns31 vmd vvi dt ord, pns31 vvz np1, pns11 vhb vvn po21 n2, av av vbz dt n1 pns31 vvz pp-f px31.
And he doth not onely make the testification to men, for men may be ignorant, there is no man that can make inspection into the affections, and the heart, to see what love is there, but he tells it to God, it is a holy ejaculation that is sent up to God, for the inlargment,
And he does not only make the testification to men, for men may be ignorant, there is no man that can make inspection into the affections, and the heart, to see what love is there, but he tells it to God, it is a holy ejaculation that is sent up to God, for the Enlargement,
He doth it not, first, that he may put God in mind, or make him understand, and know any thing of which he was ignorant, for he searcheth the heart, he knew what Davids love was, better then himselfe, yet he beates much upon it by many repetitions, Consider how I love thy testimonies, O how I love thy Law, I love it above gold, yea much fine gold.
He does it not, First, that he may put God in mind, or make him understand, and know any thing of which he was ignorant, for he Searches the heart, he knew what Davids love was, better then himself, yet he beats much upon it by many repetitions, Consider how I love thy testimonies, Oh how I love thy Law, I love it above gold, yea much fine gold.
There are many variations of this one expression, and all presented to God, not to put him in mind, onely appealing to God, he speaks these words as Peter to our Blessed Saviour,
There Are many variations of this one expression, and all presented to God, not to put him in mind, only appealing to God, he speaks these words as Peter to our Blessed Saviour,
pc-acp vbr d n2 pp-f d crd n1, cc d vvn p-acp np1, xx pc-acp vvi pno31 p-acp n1, av-j n-vvg p-acp np1, pns31 vvz d n2 c-acp np1 pc-acp po12 j-vvn n1,
here were the interchangable conferences betweene Davids soul, and his Maker, and here is one of those great expressions that he makes to him, the first, and principall testification, I have loved thy Commandements.
Here were the interchangeable conferences between Davids soul, and his Maker, and Here is one of those great expressions that he makes to him, the First, and principal testification, I have loved thy commandments.
av vbdr dt j n2 p-acp npg1 n1, cc po31 n1, cc av vbz pi pp-f d j n2 cst pns31 vvz p-acp pno31, dt ord, cc j-jn n1, pns11 vhb vvn po21 n2.
In the second place, it was not an arrogant expression, he doth it not as thinking highly of his graces, not esteeming himselfe better then other me•, 〈 ◊ 〉 he had got the flight before them,
In the second place, it was not an arrogant expression, he does it not as thinking highly of his graces, not esteeming himself better then other me•, 〈 ◊ 〉 he had god the flight before them,
p-acp dt ord n1, pn31 vbds xx dt j n1, pns31 vdz pn31 xx c-acp vvg av-j pp-f po31 n2, xx vvg px31 j cs j-jn n1, 〈 sy 〉 pns31 vhd vvn dt n1 p-acp pno32,
That is a holy arrogance to make our boast, and triumph of God, but onely it was for the inlargment of his affections, to set us an example, to draw others after him by his holy example;
That is a holy arrogance to make our boast, and triumph of God, but only it was for the Enlargement of his affections, to Set us an Exampl, to draw Others After him by his holy Exampl;
I have not loved thy Commandements, but there is an acknowledgement of thankfulnesse, as well as of repentance. The acknowledgement of repentance is, Lord I have broken thy Commandements;
I have not loved thy commandments, but there is an acknowledgement of thankfulness, as well as of Repentance. The acknowledgement of Repentance is, Lord I have broken thy commandments;
though my practise have failed, yet my heart is toward them, I have loved thy Commandements, it is a modest expression of his love to God, in loving his Commandements. To take it in briefe, it is set downe here in a double advantage.
though my practise have failed, yet my heart is towards them, I have loved thy commandments, it is a modest expression of his love to God, in loving his commandments. To take it in brief, it is Set down Here in a double advantage.
but a pious soul doth not onely looke to the promises, but to the Commands, the mandatory part as well as the promissory: Piety looks on Christ as a Lawgiver, as well as a Saviour, and not onely on him as a Mediatour, but as a Lord, and Master, it doth not onely live by faith, but it liveth by rule, it makes indeed the promises, the stay,
but a pious soul does not only look to the promises, but to the Commands, the mandatory part as well as the promissory: Piety looks on christ as a Lawgiver, as well as a Saviour, and not only on him as a Mediator, but as a Lord, and Master, it does not only live by faith, but it lives by Rule, it makes indeed the promises, the stay,
cc-acp dt j n1 vdz xx av-j vvi p-acp dt n2, p-acp p-acp dt vvz, dt j vvb c-acp av c-acp dt j: n1 vvz p-acp np1 p-acp dt n1, c-acp av c-acp dt n1, cc xx av-j p-acp pno31 p-acp dt n1, p-acp p-acp dt n1, cc n1, pn31 vdz xx av-j vvi p-acp n1, p-acp pn31 vvz p-acp vvi, pn31 vvz av dt n2, dt n1,
and staffe of a Christians life, but it makes the Commandements of God the levell. A pious heart knowes in every promise there is some implicite command; in the qualification, and condition of every promise, there is an implicite Command conteyned;
and staff of a Christians life, but it makes the commandments of God the level. A pious heart knows in every promise there is Some implicit command; in the qualification, and condition of every promise, there is an implicit Command contained;
cc n1 pp-f dt njpg2 n1, cc-acp pn31 vvz dt n2 pp-f np1 dt vvb. dt j n1 vvz p-acp d vvb pc-acp vbz d j vvb; p-acp dt n1, cc n1 pp-f d vvb, a-acp vbz dt j vvb vvn;
it knowes that for the fullfilling of the promises, they belong to God, but the fullfilling of the Commands they belong to us, therefore it looks so, upon the enjoying of that that is promised, that it first will doe that that is commanded, there is no hope of attaining comfort in the promise, but in keeping of the precept, therefore he pitcheth the Emphasis, I have loved thy word, that is true,
it knows that for the fulfilling of the promises, they belong to God, but the fulfilling of the Commands they belong to us, Therefore it looks so, upon the enjoying of that that is promised, that it First will do that that is commanded, there is no hope of attaining Comfort in the promise, but in keeping of the precept, Therefore he pitcheth the Emphasis, I have loved thy word, that is true,
Then the other is in the notation of the number, thy Commandements, it is plurall, that is, all thy Commandements without exception, otherwise even ungodly men will be content to love some Commands,
Then the other is in the notation of the number, thy commandments, it is plural, that is, all thy commandments without exception, otherwise even ungodly men will be content to love Some Commands,
av dt n-jn vbz p-acp dt n1 pp-f dt n1, po21 n2, pn31 vbz j, cst vbz, d po21 n2 p-acp n1, av j j n2 vmb vbi j pc-acp vvi d vvz,
There is no man that is set so much upon the breaking of one, but it may be he hath something in him, whereby he can incline to love some other; if it touch not his bosome, his darling sin.
There is no man that is Set so much upon the breaking of one, but it may be he hath something in him, whereby he can incline to love Some other; if it touch not his bosom, his darling since.
pc-acp vbz dx n1 cst vbz vvn av av-d p-acp dt vvg pp-f crd, p-acp pn31 vmb vbi pns31 vhz pi p-acp pno31, c-crq pns31 vmb vvi p-acp vvb d j-jn; cs pn31 vvb xx po31 n1, po31 j-jn n1.
if they adhere to the first Table, as Hypocrites, it is with neglect of the second; if they adhere to the second, as prophane men, it is with contempt of the first: it is not so with true piety, piety gives not obedience out of humour, but out of duty, it doth not obey out of choyse, but it obeys out of obligation.
if they adhere to the First Table, as Hypocrites, it is with neglect of the second; if they adhere to the second, as profane men, it is with contempt of the First: it is not so with true piety, piety gives not Obedience out of humour, but out of duty, it does not obey out of choice, but it obeys out of obligation.
cs pns32 vvb p-acp dt ord n1, c-acp n2, pn31 vbz p-acp vvb pp-f dt ord; cs pns32 vvb p-acp dt ord, p-acp j n2, pn31 vbz p-acp n1 pp-f dt ord: pn31 vbz xx av p-acp j n1, n1 vvz xx n1 av pp-f n1, p-acp av pp-f n1, pn31 vdz xx vvi av pp-f n1, p-acp pn31 vvz av pp-f n1.
it knows that he is all true; as faith doth not choose its object, so true obedience singles not out its command, it chooseth not his commands, I will serve God in this Command, and not in the other; that is not to serve God, but our selves; it looks equally upon every command.
it knows that he is all true; as faith does not choose its Object, so true Obedience singles not out its command, it chooses not his commands, I will serve God in this Command, and not in the other; that is not to serve God, but our selves; it looks equally upon every command.
pn31 vvz cst pns31 vbz av-d j; p-acp n1 vdz xx vvi po31 vvi, av j n1 vvz xx av po31 vvi, pn31 vvz xx po31 vvz, pns11 vmb vvi np1 p-acp d n1, cc xx p-acp dt j-jn; cst vbz xx pc-acp vvi np1, p-acp po12 n2; pn31 vvz av-j p-acp d n1.
Epictetus, I am sorry almost that it was his, yet it is a shame to us that it was his; it is impossible almost to come out of the mouth of any but a Christian ) If it be thy will O Lord Command me what thou wilt, send me whither thou wilt, I will not withdraw my selfe from any thing that seem• good to thee.
Epictetus, I am sorry almost that it was his, yet it is a shame to us that it was his; it is impossible almost to come out of the Mouth of any but a Christian) If it be thy will Oh Lord Command me what thou wilt, send me whither thou wilt, I will not withdraw my self from any thing that seem• good to thee.
np1, pns11 vbm j av cst pn31 vbds po31, av pn31 vbz dt n1 p-acp pno12 cst pn31 vbds po31; pn31 vbz j av p-acp vvb av pp-f dt n1 pp-f d p-acp dt njp) cs pn31 vbb po21 n1 uh n1 vvb pno11 r-crq pns21 vm2, vvb pno11 c-crq pns21 vm2, pns11 vmb xx vvi po11 n1 p-acp d n1 cst n1 j p-acp pno21.
Non eligit mandata, he doth not pick, and choose. So here, if a man would attaine to this ability, to set himselfe to the generall obedience of all Gods Commandements, he must get the love of all.
Non eligit Commandments, he does not pick, and choose. So Here, if a man would attain to this ability, to Set himself to the general Obedience of all God's commandments, he must get the love of all.
fw-fr fw-fr fw-la, pns31 vdz xx vvi, cc vvi. av av, cs dt n1 vmd vvi p-acp d n1, pc-acp vvi px31 p-acp dt j n1 pp-f d ng1 n2, pns31 vmb vvi dt vvb pp-f d.
Nothing will so tnable a man to keep them as love; love makes every weight (as I told you the last day) light, sayth Austin, love never finds difficulties, the reason why men object difficulties is, because they love not:
Nothing will so tnable a man to keep them as love; love makes every weight (as I told you the last day) Light, say Austin, love never finds difficulties, the reason why men Object difficulties is, Because they love not:
Love facilitates obedience, obedience will never goe through the Commandements, except it be rooted, and grounded in love, we may well say love enables to keep them,
Love facilitates Obedience, Obedience will never go through the commandments, except it be rooted, and grounded in love, we may well say love enables to keep them,
If we will get his resolution to keepe them, we must get it to love them, here is the first thing, what he had done for the time past, I have loved, it is but transient, and occasionall, therefore I will not stand longer on it.
If we will get his resolution to keep them, we must get it to love them, Here is the First thing, what he had done for the time past, I have loved, it is but Transient, and occasional, Therefore I will not stand longer on it.
cs pns12 vmb vvi po31 n1 p-acp vvb pno32, pns12 vmb vvi pn31 p-acp vvb pno32, av vbz dt ord n1, r-crq pns31 vhd vdn p-acp dt n1 j, pns11 vhb vvn, pn31 vbz p-acp j, cc j, av pns11 vmb xx vvi av-jc p-acp pn31.
First, in the first part of the words, My hands will I lift up to thy Commandements which I have loved, here is love, the Load-stone, and the hands though they be feeble, will follow after love:
First, in the First part of the words, My hands will I lift up to thy commandments which I have loved, Here is love, the Loadstone, and the hands though they be feeble, will follow After love:
the Proverb is now altered, it is not, Ʋbi amor, ibi oculus, I will lift up mine eyes, but my hands, his heart was enlarged, and his hands were lift up;
the Proverb is now altered, it is not, Ʋbi amor, There oculus, I will lift up mine eyes, but my hands, his heart was enlarged, and his hands were lift up;
There are other wayes it might have beene varied, and then the meaning would be easie, if it had beene thus, I will lift up my eyes to thy Commandements, to lift our eyes to Gods Commandements, is to apply our selves to the reading, and learning of them,
There Are other ways it might have been varied, and then the meaning would be easy, if it had been thus, I will lift up my eyes to thy commandments, to lift our eyes to God's commandments, is to apply our selves to the reading, and learning of them,
but it is not so, I lift mine heart, or I lift mine eyes; if it had run thus, I will stretch forth my hands to thy Commandements, there might have beene a faire account to stretch out our hands to thy Commandements, to apply our selves to practise, for a man to imploy himselfe to,
but it is not so, I lift mine heart, or I lift mine eyes; if it had run thus, I will stretch forth my hands to thy commandments, there might have been a fair account to stretch out our hands to thy commandments, to apply our selves to practise, for a man to employ himself to,
Lastly, if it had run thus the sence had been easie, I will lift up mine hands unto thee, we lift up our hands to God in prayer, and the proper gesture of Prayer is to spread, and lift up our hands, even Aristotle himselfe foresaw so much,
Lastly, if it had run thus the sense had been easy, I will lift up mine hands unto thee, we lift up our hands to God in prayer, and the proper gesture of Prayer is to spread, and lift up our hands, even Aristotle himself foresaw so much,
ord, cs pn31 vhd vvn av dt n1 vhd vbn j, pns11 vmb vvi a-acp po11 n2 p-acp pno21, pns12 vvb a-acp po12 n2 p-acp np1 p-acp n1, cc dt j n1 pp-f n1 vbz p-acp vvn, cc vvb a-acp po12 n2, av np1 px31 vvd av av-d,
The lifting up of the hands is put in Scripture for Prayer, but it will not beare it so, it is not good sence, I will lift my hands in prayer to thy Commandements. The Commandements are not the object for prayer to be directed to, but God.
The lifting up of the hands is put in Scripture for Prayer, but it will not bear it so, it is not good sense, I will lift my hands in prayer to thy commandments. The commandments Are not the Object for prayer to be directed to, but God.
Or else thus, I will lift up my hands to thee, for the keeping of thy Commandements, no man can keep the Commandements but by Prayer, it is grace that must come from God, and be fetched by Prayer, by insinuation. We may take it as a gesture,
Or Else thus, I will lift up my hands to thee, for the keeping of thy commandments, no man can keep the commandments but by Prayer, it is grace that must come from God, and be fetched by Prayer, by insinuation. We may take it as a gesture,
Sometimes the lifting up of the hands doth not betoken supplication, sometimes it betokeneth admiration, the lifting up of the hands when men are astonished and ravished, with an object it might be so:
Sometime the lifting up of the hands does not betoken supplication, sometime it Betokeneth admiration, the lifting up of the hands when men Are astonished and ravished, with an Object it might be so:
av dt vvg a-acp pp-f dt n2 vdz xx vvi n1, av pn31 vvz n1, dt vvg a-acp pp-f dt n2 c-crq n2 vbr vvn cc vvn, p-acp dt n1 pn31 vmd vbi av:
well, there was no mans soule more taken and ravished then Davids, when he was in contemplation of Gods commands, I will lift up my hands, admiring the excellency of the commandements.
well, there was not men soul more taken and ravished then Davids, when he was in contemplation of God's commands, I will lift up my hands, admiring the excellency of the Commandments.
Sublime in respect of the originall, they come downe from God: The doctrine of John Baptist, it was from heaven; all the commandements, they were given from the mount, they are higher then so;
Sublime in respect of the original, they come down from God: The Doctrine of John Baptist, it was from heaven; all the Commandments, they were given from the mount, they Are higher then so;
Moses, Deut. 30. he tels the people the commandement is not farre, it is not in heaven, but in thee, in thy heart, and in thy mouth, not as if it were excluded from heaven, for that is the proper place of it:
Moses, Deuteronomy 30. he tells the people the Commandment is not Far, it is not in heaven, but in thee, in thy heart, and in thy Mouth, not as if it were excluded from heaven, for that is the proper place of it:
np1, np1 crd pns31 vvz dt n1 dt n1 vbz xx av-j, pn31 vbz xx p-acp n1, p-acp p-acp pno21, p-acp po21 n1, cc p-acp po21 n1, xx c-acp cs pn31 vbdr vvn p-acp n1, p-acp d vbz dt j n1 pp-f pn31:
but perfectly kept there, all the essentiall parts of the commandements, as worship, praise, obedience, adoration, they are all performed in heaven by the Saints and Angels;
but perfectly kept there, all the essential parts of the Commandments, as worship, praise, Obedience, adoration, they Are all performed in heaven by the Saints and Angels;
cc-acp av-j vvn a-acp, d dt j n2 pp-f dt n2, c-acp vvb, n1, n1, n1, pns32 vbr d vvn p-acp n1 p-acp dt n2 cc n2;
When we look to the commandements, let us look to heaven, there they are perfect. Holy David, when he stretched out his hands to the commandements, he reached not forward, but upward: and since they were in heaven he directs his affection, and the strength of his resolution thither, there is the reason of the first word, the verbe is set with an Emphasis, elevabo, I will lift up.
When we look to the Commandments, let us look to heaven, there they Are perfect. Holy David, when he stretched out his hands to the Commandments, he reached not forward, but upward: and since they were in heaven he directs his affection, and the strength of his resolution thither, there is the reason of the First word, the verb is Set with an Emphasis, elevabo, I will lift up.
But there is another emphasis upon the other, my hands; take it figuratively, my hands, that is, my heart: the hand is put for the affections, because they are the instruments whereby the heart and affections work;
But there is Another emphasis upon the other, my hands; take it figuratively, my hands, that is, my heart: the hand is put for the affections, Because they Are the Instruments whereby the heart and affections work;
Or take it properly; he therefore mentions his hands as the excitements, or signe, or testimony of lifting up his heart, because the heart that works in the outward man:
Or take it properly; he Therefore mentions his hands as the excitements, or Signen, or testimony of lifting up his heart, Because the heart that works in the outward man:
cc vvb pn31 av-j; pns31 av n2 po31 n2 p-acp dt n2, cc n1, cc n1 pp-f vvg a-acp po31 n1, p-acp dt n1 cst vvz p-acp dt j n1:
he sai•h, he will lift up his hands: so here is now the summe, it is nothing but thus much, the expression of the welcome, the great welcome and dutifull entertainment that he gives to the commandements of God;
he sai•h, he will lift up his hands: so Here is now the sum, it is nothing but thus much, the expression of the welcome, the great welcome and dutiful entertainment that he gives to the Commandments of God;
pns31 vhz, pns31 vmb vvi a-acp po31 n2: av av vbz av dt n1, pn31 vbz pix cc-acp av av-d, dt n1 pp-f dt j-jn, dt j n-jn cc j n1 cst pns31 vvz p-acp dt n2 pp-f np1;
he presents God to his heart here, as publishing the commandements, offering them as a gift, and hee reacheth out his hand to accept and take them, as Galen saith well;
he presents God to his heart Here, as publishing the Commandments, offering them as a gift, and he reaches out his hand to accept and take them, as Galen Says well;
the hand is not only the instrument of invention, but of assumption: we take all by the hand, he would take it of God a great gift, that hee would bestow his commandements. God offers, and David accepts;
the hand is not only the Instrument of invention, but of Assump: we take all by the hand, he would take it of God a great gift, that he would bestow his Commandments. God offers, and David accepts;
Take all those parts in a spirituall sense, the soule hath hands and feete as well as the body; the feet of the soule are the affections; the hands of the soule is reason; the same that is the eye is the hand. Holy David pursues it in the same impression, he rouzeth up himselfe,
Take all those parts in a spiritual sense, the soul hath hands and feet as well as the body; the feet of the soul Are the affections; the hands of the soul is reason; the same that is the eye is the hand. Holy David pursues it in the same impression, he rouzeth up himself,
vvb d d n2 p-acp dt j n1, dt n1 vhz n2 cc n2 c-acp av c-acp dt n1; dt n2 pp-f dt n1 vbr dt n2; dt n2 pp-f dt n1 vbz n1; dt d cst vbz dt vvb vbz dt n1. j np1 vvz pn31 p-acp dt d n1, pns31 vvz p-acp px31,
he served him with all his soule, with all his heart, and with all his strength; he gives God the strength of every part, he sets down his hands, not my eyes, or my heart only;
he served him with all his soul, with all his heart, and with all his strength; he gives God the strength of every part, he sets down his hands, not my eyes, or my heart only;
pns31 vvd pno31 p-acp d po31 n1, p-acp d po31 n1, cc p-acp d po31 n1; pns31 vvz np1 dt n1 pp-f d vvi, pns31 vvz a-acp po31 n2, xx po11 n2, cc po11 n1 av-j;
Immitate David in resolution; the reason we come so short in piety, is, because we are not armed with resolution, we goe weakly and carelesly about the work of God;
Imitate David in resolution; the reason we come so short in piety, is, Because we Are not armed with resolution, we go weakly and carelessly about the work of God;
vvb np1 p-acp n1; dt n1 pns12 vvb av j p-acp n1, vbz, c-acp pns12 vbr xx vvn p-acp n1, pns12 vvb av-j cc av-j p-acp dt n1 pp-f np1;
how doth he lift up his hands to Gods commandements? To lift up our hands to Gods commandements, is to apply our selves to the keeping and exercise of them:
how does he lift up his hands to God's Commandments? To lift up our hands to God's Commandments, is to apply our selves to the keeping and exercise of them:
but therefore he refers it to the hand, because action is the life of Christianity, that to keep the commandements of God there must be action, and the hands are the instruments of action. Origen well;
but Therefore he refers it to the hand, Because actium is the life of Christianity, that to keep the Commandments of God there must be actium, and the hands Are the Instruments of actium. Origen well;
so it is with many of us, when we would walke in the ways of Gods commandements, our feet are dull and feeble; when we would work the works of God, our hands are feeble, heavy hands,
so it is with many of us, when we would walk in the ways of God's Commandments, our feet Are dull and feeble; when we would work the works of God, our hands Are feeble, heavy hands,
& in worse case then Moses: his hands were heavy through corporall infirmitie, ours through spirituall: the palsie hand through the decay of faith, the withered hand by the declining of love, and the hands manacled and pinioned,
& in Worse case then Moses: his hands were heavy through corporal infirmity, ours through spiritual: the palsy hand through the decay of faith, the withered hand by the declining of love, and the hands manacled and pinioned,
cc p-acp jc n1 av np1: po31 n2 vbdr j p-acp j n1, png12 p-acp j: dt n1 n1 p-acp dt n1 pp-f n1, dt vvd n1 p-acp dt j-vvg pp-f vvb, cc dt n2 vvn cc vvn,
and clog'd with the lusts of the flesh, and the enticements of sin, how then shall we doe to lift up our hands? we must say as David in another place, pray to God to strengthen us:
and clogged with the Lustiest of the Flesh, and the enticements of since, how then shall we do to lift up our hands? we must say as David in Another place, pray to God to strengthen us:
we must not come with hands defiled with sinne. Here is the resolution of David, when he speaks of his hands, they are to be understood by way of Idea: that is, pure hands, clean hands holy hands, charitable hands;
we must not come with hands defiled with sin. Here is the resolution of David, when he speaks of his hands, they Are to be understood by Way of Idea: that is, pure hands, clean hands holy hands, charitable hands;
thereupon it is that you have this Epithite anexed oft in Scripture, they are sure, and stedfast, and faithfull. The statutes of the Lord are sure, Psal. 19. A more sure word of prophecie saith Peter. Stedfast promises, Rom. 4. Sure and stedfast commandements, Heb. 2. It is an epithite still given to shew the surenesse, they are called Statutes, the Latine word signifies stability; the Hebrew signifies visitation, that God visits for breaking them;
thereupon it is that you have this Epithet adnexed oft in Scripture, they Are sure, and steadfast, and faithful. The statutes of the Lord Are sure, Psalm 19. A more sure word of prophecy Says Peter. Steadfast promises, Rom. 4. Sure and steadfast Commandments, Hebrew 2. It is an epithet still given to show the sureness, they Are called Statutes, the Latin word signifies stability; the Hebrew signifies Visitation, that God visits for breaking them;
av pn31 vbz cst pn22 vhb d n1 vvn av p-acp n1, pns32 vbr j, cc j, cc j. dt n2 pp-f dt n1 vbr j, np1 crd dt av-dc j n1 pp-f n1 vvz np1. j n2, np1 crd j cc j n2, np1 crd pn31 vbz dt n1 av vvn pc-acp vvi dt n1, pns32 vbr vvn n2, dt jp n1 vvz n1; dt njp vvz n1, cst np1 vvz p-acp vvg pno32;
Every thing is said to be ratified that stands. My counsell shall stand, saith God in Isa, and out of the mouth of two or three witnesses every word shall be established:
Every thing is said to be ratified that Stands. My counsel shall stand, Says God in Isaiah, and out of the Mouth of two or three Witnesses every word shall be established:
d n1 vbz vvn pc-acp vbi vvn cst vvz. po11 n1 vmb vvi, vvz np1 p-acp np1, cc av pp-f dt n1 pp-f crd cc crd n2 d n1 vmb vbi vvn:
If I would enlarge my selfe, from this particular, I could shew that hence there is an obligation laid to observe Gods lawes because they are Statutes: that that God by his decree hath established, we cannot nullifie them by our transgressions;
If I would enlarge my self, from this particular, I could show that hence there is an obligation laid to observe God's laws Because they Are Statutes: that that God by his Decree hath established, we cannot nullify them by our transgressions;
to transgresse the commandements is as much as in us is to cancell that that God hath confirmed, and to nullifie that that God hath ratified: it is not only to break it by sinne,
to transgress the Commandments is as much as in us is to cancel that that God hath confirmed, and to nullify that that God hath ratified: it is not only to break it by sin,
p-acp vvb dt n2 vbz p-acp d c-acp p-acp pno12 vbz p-acp vvi cst d np1 vhz vvn, cc p-acp vvi cst d np1 vhz vvn: pn31 vbz xx av-j pc-acp vvi pn31 p-acp n1,
all other creatures have a law, and it is a statute - law, because it is a law that they have not broken; they all keepe those Statutes that God hath given them,
all other creatures have a law, and it is a statute - law, Because it is a law that they have not broken; they all keep those Statutes that God hath given them,
d j-jn n2 vhb dt n1, cc pn31 vbz dt n1 - zz, c-acp pn31 vbz dt n1 cst pns32 vhb xx vvn; pns32 d vvb d n2 cst np1 vhz vvn pno32,
the Stars keep their courses, and the Earth and the Sea keeps it's course and motion of ebbing and flowing, as the impression was first made in them when they were created:
the Stars keep their courses, and the Earth and the Sea keeps it's course and motion of ebbing and flowing, as the impression was First made in them when they were created:
dt n2 vvb po32 n2, cc dt n1 cc dt n1 vvz pn31|vbz n1 cc n1 pp-f vvg cc vvg, p-acp dt n1 vbds ord vvn p-acp pno32 c-crq pns32 vbdr vvn:
if other creatures keep their law, shall not wee much more labour to observe that that God hath given us? If wee labour not to keep them as statutes, we shal as judgments: if they be not done a nobis, they shall be executed de nobis: if they be not done by us, they shall be executed upon us, but I will not prosecute the word;
if other creatures keep their law, shall not we much more labour to observe that that God hath given us? If we labour not to keep them as statutes, we shall as Judgments: if they be not done a nobis, they shall be executed de nobis: if they be not done by us, they shall be executed upon us, but I will not prosecute the word;
cs j-jn n2 vvb po32 n1, vmb xx pns12 d dc n1 pc-acp vvi cst d np1 vhz vvn pno12? cs pns12 vvb xx pc-acp vvi pno32 p-acp n2, pns12 vmb p-acp n2: cs pns32 vbb xx vdn dt fw-la, pns32 vmb vbi vvn fw-fr fw-la: cs pns32 vbb xx vdn p-acp pno12, pns32 vmb vbi vvn p-acp pno12, p-acp pns11 vmb xx vvi dt n1;
or with the second: this whole Psalm is nothing but a multitude of holy resolutions and ejaculations; take but this one part of the Psalm, this one division that my Text is out of, see how resolutions come one on the necke of another.
or with the second: this Whole Psalm is nothing but a multitude of holy resolutions and ejaculations; take but this one part of the Psalm, this one division that my Text is out of, see how resolutions come one on the neck of Another.
cc p-acp dt ord: d j-jn n1 vbz pix p-acp dt n1 pp-f j n2 cc n2; vvb p-acp d crd n1 pp-f dt n1, d crd n1 cst po11 n1 vbz av pp-f, vvb c-crq n2 vvb pi p-acp dt n1 pp-f n-jn.
hee fits and tunes his heart, he sets the parts in order before he goes to meditate: he composeth himselfe, his eyes, his hands, his heart, all the whole man,
he fits and Tunis his heart, he sets the parts in order before he Goes to meditate: he composeth himself, his eyes, his hands, his heart, all the Whole man,
and then meditate on thy statutes, as it is in Psal. 51. Before he will sing, he will tune, Awake my Lute & Harp, awake, my glory and my selfe will awake right early.
and then meditate on thy statutes, as it is in Psalm 51. Before he will sing, he will tune, Awake my Lute & Harp, awake, my glory and my self will awake right early.
cc av vvi p-acp po21 n2, c-acp pn31 vbz p-acp np1 crd p-acp pns31 vmb vvi, pns31 vmb vvi, vvb po11 n1 cc n1, vvb, po11 n1 cc po11 n1 vmb vvi av-jn av-j.
He sets the most heavenly act on an heavenly object: there is no object fitter for meditation then the Commandements: there is no act fitter for the commandements then meditation.
He sets the most heavenly act on an heavenly Object: there is no Object fitter for meditation then the commandments: there is no act fitter for the Commandments then meditation.
the only exercise or the chiefe that we know of that, the Angels exercise in heaven is the meditating of Gods will, and wayes, and works: If we would conform our selves,
the only exercise or the chief that we know of that, the Angels exercise in heaven is the meditating of God's will, and ways, and works: If we would conform our selves,
nay if we would attain to the height of Angels, it must be by meditation; yet we generally, the most of us are very negligent and backward in this duty;
nay if we would attain to the height of Angels, it must be by meditation; yet we generally, the most of us Are very negligent and backward in this duty;
uh-x cs pns12 vmd vvi p-acp dt n1 pp-f n2, pn31 vmb vbi p-acp n1; av pns12 av-j, dt ds pp-f pno12 vbr j j cc av-j p-acp d n1;
few men know what belongs to meditation, or what is the comfort of it: those that professe they love God, and delight in his commandements, though they read sometime,
few men know what belongs to meditation, or what is the Comfort of it: those that profess they love God, and delight in his Commandments, though they read sometime,
d n2 vvi r-crq vvz p-acp n1, cc r-crq vbz dt n1 pp-f pn31: d cst vvb pns32 vvb np1, cc vvb p-acp po31 n2, cs pns32 vvb av,
but a modest humble soule will not do things for applause, or offence: but if we look to benefit our selves by the word of God, we will take all helps to remember what we hear, and apply it to our selves,
but a modest humble soul will not do things for applause, or offence: but if we look to benefit our selves by the word of God, we will take all helps to Remember what we hear, and apply it to our selves,
he will not profit by the word of God that calls not himselfe to account for his memory and his life, and lays them according to the levell of the things he heares.
he will not profit by the word of God that calls not himself to account for his memory and his life, and lays them according to the level of the things he hears.
pns31 vmb xx vvi p-acp dt n1 pp-f np1 cst vvz xx px31 p-acp vvb p-acp po31 n1 cc po31 n1, cc vvz pno32 vvg p-acp dt n-jn pp-f dt n2 pns31 n2.
it is a wonder to see how men weary themselves with imagination, & suffer their hearts to run after every vanity, they think imagination is meditation when their hearts have wild roving thoughts, sometimes sinful, alway vain, that is not meditation but vanity;
it is a wonder to see how men weary themselves with imagination, & suffer their hearts to run After every vanity, they think imagination is meditation when their hearts have wild roving thoughts, sometime sinful, always vain, that is not meditation but vanity;
pn31 vbz dt n1 pc-acp vvi c-crq n2 j px32 p-acp n1, cc vvi po32 n2 pc-acp vvi p-acp d n1, pns32 vvb n1 vbz n1 c-crq po32 n2 vhb j j-vvg n2, av j, av j, cst vbz xx n1 p-acp n1;
Therefore if we will benefit by reading and hearing of the word, let us oft times call our selves to account by meditation; If we would be well acquainted with God, & conversant in heaven, it must be done by meditation. Meditation is that that makes the seede of the word take root in the heart, that ••gests and incorporates it,
Therefore if we will benefit by reading and hearing of the word, let us oft times call our selves to account by meditation; If we would be well acquainted with God, & conversant in heaven, it must be done by meditation. Meditation is that that makes the seed of the word take root in the heart, that ••gests and incorporates it,
av cs pns12 vmb vvi p-acp vvg cc vvg pp-f dt n1, vvb pno12 av n2 vvb po12 n2 p-acp vvb p-acp n1; cs pns12 vmd vbi av vvn p-acp np1, cc j p-acp n1, pn31 vmb vbi vdn p-acp n1. n1 vbz d cst vvz dt n1 pp-f dt n1 vvb vvi p-acp dt n1, cst vvz cc n2 pn31,
Admit it be but a weak Sermon that we hear, some will say, what, should I meditate on that? though it be a weake one, there is matter still of meditation. A man that hath love to another man, will love every thing that belong to him;
Admit it be but a weak Sermon that we hear, Some will say, what, should I meditate on that? though it be a weak one, there is matter still of meditation. A man that hath love to Another man, will love every thing that belong to him;
Gregory Nazianzen observes of St. Bazile, they loved him •o much in his time, they reverenced his vertues so much, that they would imitate him in his infirmities: it is true, there are no infirmities or errours in the word of God to be loved there;
Gregory Nazianzen observes of Saint Bazile, they loved him •o much in his time, they reverenced his Virtues so much, that they would imitate him in his infirmities: it is true, there Are no infirmities or errors in the word of God to be loved there;
Always something may be gotten to edification, and the application of it must be made by meditation; it is that that is an excellent supply of privacy, it is the sole companion of a retired heart.
Always something may be got to edification, and the application of it must be made by meditation; it is that that is an excellent supply of privacy, it is the sole Companion of a retired heart.
av pi vmb vbi vvn p-acp n1, cc dt n1 pp-f pn31 vmb vbi vvn p-acp n1; pn31 vbz d cst vbz dt j n1 pp-f n1, pn31 vbz dt j n1 pp-f dt vvd n1.
he needs no booke, he needs no teacher, that can addict himselfe to meditation. Meditation is that heavenly exercise that is the improvement of every grace;
he needs no book, he needs no teacher, that can addict himself to meditation. Meditation is that heavenly exercise that is the improvement of every grace;
And then because neither tongue, nor hand, nor feet, nor eye, can be acceptable to God without the heart, the inward man: he seconds his first resolution with another, as, I will lift up my hands to thy commandements,
And then Because neither tongue, nor hand, nor feet, nor eye, can be acceptable to God without the heart, the inward man: he seconds his First resolution with Another, as, I will lift up my hands to thy Commandments,
as alluding to the solemn journeys of the Children of Israel to the Land of Promise. Or to the annuall Travell of the Jews, to appeare before God for the worship of his name in Jerusalem.
as alluding to the solemn journeys of the Children of Israel to the Land of Promise. Or to the annual Travel of the jews, to appear before God for the worship of his name in Jerusalem.
It would very well fit my selfe too, and be a good entrance to this new removing from Mansion to Mansion, from Company to Company. But I will not read the words so,
It would very well fit my self too, and be a good Entrance to this new removing from Mansion to Mansion, from Company to Company. But I will not read the words so,
pn31 vmd av av j po11 n1 av, cc vbb dt j n1 p-acp d j n-vvg p-acp n1 p-acp n1, p-acp n1 p-acp n1. cc-acp pns11 vmb xx vvi dt n2 av,
but an accurate modell of the spirituall growth of a Christian in this world, from one degree of righteousnesse to another, so breathing after perfection, and it is a part of that excellent Psalme that the Prophet David made, to let us understand the great comfort, and benefit, and priviledge that comes to us by our frequent repairing to the House of God. One great priviledge is this, that here it is that we get spirituall strength. Here we not onely had our initiation to Christ,
but an accurate model of the spiritual growth of a Christian in this world, from one degree of righteousness to Another, so breathing After perfection, and it is a part of that excellent Psalm that the Prophet David made, to let us understand the great Comfort, and benefit, and privilege that comes to us by our frequent repairing to the House of God. One great privilege is this, that Here it is that we get spiritual strength. Here we not only had our initiation to christ,
There are many excellent passages in the Psalme, yet this is one of the most remarkable, for there is somthing in it more then in the whole Psalme it selfe.
There Are many excellent passages in the Psalm, yet this is one of the most remarkable, for there is something in it more then in the Whole Psalm it self.
pc-acp vbr d j n2 p-acp dt n1, av d vbz crd pp-f dt av-ds j, p-acp pc-acp vbz pi p-acp pn31 dc av p-acp dt j-jn n1 pn31 n1.
The Psalme it selfe is none of those that are called the Psalmes of degrees, yet this is a Text, or Verse of Degrees. And those degrees are not such as relate to the steps of the materiall Tabernacle,
The Psalm it self is none of those that Are called the Psalms of Degrees, yet this is a Text, or Verse of Degrees. And those Degrees Are not such as relate to the steps of the material Tabernacle,
dt n1 pn31 n1 vbz pix pp-f d cst vbr vvn dt n2 pp-f n2, av d vbz dt n1, cc n1 pp-f n2. cc d n2 vbr xx d c-acp vvi p-acp dt n2 pp-f dt j-jn n1,
it is one of those Psalmes that is ascribed To him that excelleth, or to the End, shewing, that the onely way to excell, is to hold out to the end, and he that holds out to the end, of all others will be the most excellent, and both these are stamped,
it is one of those Psalms that is ascribed To him that excels, or to the End, showing, that the only Way to excel, is to hold out to the end, and he that holds out to the end, of all Others will be the most excellent, and both these Are stamped,
pn31 vbz crd pp-f d n2 cst vbz vvn p-acp pno31 cst vvz, cc p-acp dt vvb, vvg, cst dt j n1 p-acp vvi, vbz p-acp vvb av p-acp dt n1, cc pns31 cst vvz av p-acp dt n1, pp-f d n2-jn vmb vbi dt av-ds j, cc d d vbr vvn,
But before I speake of these perticulars, there is one little particle in the front of the words, that sets out to us the condition of the persons (though it be indeffinitely here exprest) that makes this goodly progresse, this faire and lovely growth in piety.
But before I speak of these particulars, there is one little particle in the front of the words, that sets out to us the condition of the Persons (though it be indeffinitely Here expressed) that makes this goodly progress, this fair and lovely growth in piety.
p-acp a-acp pns11 vvb pp-f d n2-jn, pc-acp vbz pi j n1 p-acp dt n1 pp-f dt n2, cst vvz av p-acp pno12 dt n1 pp-f dt n2 (cs pn31 vbb av-j av vvn) cst vvz d j n1, d j cc j n1 p-acp n1.
It is Singular in Vers. 5. Blessed is the man whose strength the Lord is, and according to that course and Exposition of the word, a man would have thought it should have run thus, He will grow from strength to strength.
It is Singular in Vers. 5. Blessed is the man whose strength the Lord is, and according to that course and Exposition of the word, a man would have Thought it should have run thus, He will grow from strength to strength.
In the Singular, to let us see that there are not many that have these assentions of God in their hearts, or lives; there are not many that grow to a high pitch, that Grow from strength to strength, that is, to a great measure.
In the Singular, to let us see that there Are not many that have these assentions of God in their hearts, or lives; there Are not many that grow to a high pitch, that Grow from strength to strength, that is, to a great measure.
p-acp dt j, pc-acp vvi pno12 vvi cst a-acp vbr xx d cst vhb d n2 pp-f np1 p-acp po32 n2, cc n2; a-acp vbr xx d cst vvb p-acp dt j vvb, cst vvb p-acp n1 p-acp n1, cst vbz, p-acp dt j n1.
those that make God their strength, that have the feare of God before their eyes, and Gods wayes in their hearts. That is, brie•y, godly men, those that mind piety, and Heaven, they will be growing, they will not stand at a stay, or as wicked men, goe downward,
those that make God their strength, that have the Fear of God before their eyes, and God's ways in their hearts. That is, brie•y, godly men, those that mind piety, and Heaven, they will be growing, they will not stand At a stay, or as wicked men, go downward,
d cst vvb np1 po32 n1, cst vhb dt vvb pp-f np1 p-acp po32 n2, cc n2 n2 p-acp po32 n2. cst vbz, n1, j n2, d cst n1 n1, cc n1, pns32 vmb vbi vvg, pns32 vmb xx vvi p-acp dt vvb, cc p-acp j n2, vvb av-j,
it is a spirituall motion that is represented under this corporeall expression. Now, of corporeall, naturall motions, there are two frequent. The Locall, Motion. The Vitall, Motion.
it is a spiritual motion that is represented under this corporeal expression. Now, of corporeal, natural motions, there Are two frequent. The Local, Motion. The Vital, Motion.
Of locall motions the principall, and most noble is the progressive motion, going forward: Of vitall, the motion of augmentation. Now according to both, the word will carry both here, Th•y goe on,
Of local motions the principal, and most noble is the progressive motion, going forward: Of vital, the motion of augmentation. Now according to both, the word will carry both Here, Th•y go on,
there are none that command us to sit still. The life of Christianity consists in motion, not in session, session is reserved for Heaven; it is a going forward, not a standing still.
there Are none that command us to fit still. The life of Christianity consists in motion, not in session, session is reserved for Heaven; it is a going forward, not a standing still.
pc-acp vbr pix cst vvb pno12 p-acp vvb av. dt n1 pp-f np1 vvz p-acp n1, xx p-acp n1, n1 vbz vvn p-acp n1; pn31 vbz dt vvg av-j, xx dt vvg av.
then they shall stand, and sit at the right hand of God, then they shall sit upon thrones. But now in the way, in our Pilgremage, there is work to be done, there is a great deale of way to be r•d, and a progresse to be made, we must still proceed, and goe on, that is perseverance that make us goe on, and hold out.
then they shall stand, and fit At the right hand of God, then they shall fit upon thrones. But now in the Way, in our Pilgrimage, there is work to be done, there is a great deal of Way to be r•d, and a progress to be made, we must still proceed, and go on, that is perseverance that make us go on, and hold out.
But that station is not an impediment to motion. A Christian at the same time, spiritually speaking, he both stand, if he goe forward, and move. That standing is not an impediment, but an advantage to motion. So, standing in nature, it is a maxime of Philosophy, nothing moves, but there must be a Basis, a center that supports it, that is unmoveable, that gives it ability to move. So it is with Trees, the surer they are set, the better they grow. Man the firmer footing he makes, the more stedfastly, and better he walks.
But that station is not an impediment to motion. A Christian At the same time, spiritually speaking, he both stand, if he go forward, and move. That standing is not an impediment, but an advantage to motion. So, standing in nature, it is a maxim of Philosophy, nothing moves, but there must be a Basis, a centre that supports it, that is Unmovable, that gives it ability to move. So it is with Trees, the Surer they Are Set, the better they grow. Man the firmer footing he makes, the more steadfastly, and better he walks.
In Christianity, the more we are stablished in grace (which is the standing that the Apostle speaks of) the better we walk. The life of a Christian is both in motion, and standing; in regard of that grace that he hath received, that he may keep it, he is exhorted to stand; in regard of that grace that he looks to,
In Christianity, the more we Are established in grace (which is the standing that the Apostle speaks of) the better we walk. The life of a Christian is both in motion, and standing; in regard of that grace that he hath received, that he may keep it, he is exhorted to stand; in regard of that grace that he looks to,
So we see the life of a Christian is a life in motion, he is so far from declining, and going back, that a Christian doth not at any time take up his rest, he would not willingly make any stay; with so much firmenesse, and eagernesse doth he breath forward, to the state of perfection, that may be attained here, and the glorious Crowne that shall be set on every mans head after. And perseverance is that grace that enlivens us to motion, it is one of the Excellencies of perseverance, it keeps a man still in motion. There are three excellencies that we may note in the grace of perseverance; all accommodate to this purpose, but the last is best.
So we see the life of a Christian is a life in motion, he is so Far from declining, and going back, that a Christian does not At any time take up his rest, he would not willingly make any stay; with so much firmness, and eagerness does he breath forward, to the state of perfection, that may be attained Here, and the glorious Crown that shall be Set on every men head After. And perseverance is that grace that enlivens us to motion, it is one of the Excellencies of perseverance, it keeps a man still in motion. There Are three excellencies that we may note in the grace of perseverance; all accommodate to this purpose, but the last is best.
av pns12 vvb dt n1 pp-f dt njp vbz dt n1 p-acp n1, pns31 vbz av av-j p-acp vvg, cc vvg av, cst dt np1 vdz xx p-acp d n1 vvb a-acp po31 vvi, pns31 vmd xx av-j vvi d vvb; p-acp av d n1, cc n1 vdz pns31 vvi av-j, p-acp dt n1 pp-f n1, cst vmb vbi vvn av, cc dt j vvb cst vmb vbi vvn p-acp d ng1 n1 a-acp. cc n1 vbz d n1 cst vvz pno12 p-acp n1, pn31 vbz crd pp-f dt n2 pp-f n1, pn31 vvz dt n1 av p-acp n1. pc-acp vbr crd n2 cst pns12 vmb vvi p-acp dt n1 pp-f n1; d vvi p-acp d n1, cc-acp dt ord vbz av-js.
The pitch of faith, the highest flight of love, the fullnesse of repentance, the lengthening of the line of patience, to the greatest extent and longitude:
The pitch of faith, the highest flight of love, the fullness of Repentance, the lengthening of the line of patience, to the greatest extent and longitude:
Another excellency is, that it is the grace that borders next upon Heaven, the next grace to Heaven is Perseverance; there is but halfe a step between Perseveranee, and glory. There is no grace that will carry us to Heaven of it selfe, without perseverance; not faith, if it faint; not love, if it decline, and wax cold, not obedience, if it give over;
another excellency is, that it is the grace that borders next upon Heaven, the next grace to Heaven is Perseverance; there is but half a step between Perseveranee, and glory. There is no grace that will carry us to Heaven of it self, without perseverance; not faith, if it faint; not love, if it decline, and wax cold, not Obedience, if it give over;
j-jn n1 vbz, cst pn31 vbz dt n1 cst n2 ord p-acp n1, dt ord n1 p-acp n1 vbz n1; a-acp vbz p-acp j-jn dt n1 p-acp np1, cc n1. pc-acp vbz dx n1 cst vmb vvi pno12 p-acp n1 pp-f pn31 n1, p-acp n1; xx n1, cs pn31 j; xx vvi, cs pn31 vvi, cc n1 j-jn, xx n1, cs pn31 vvb a-acp;
but to hold to the end in obedience, to be carried to the full length, it's from perseverance. So every grace hath that that is the accomplishment of it, from the grace of perseverance.
but to hold to the end in Obedience, to be carried to the full length, it's from perseverance. So every grace hath that that is the accomplishment of it, from the grace of perseverance.
The third, and principall excellency of perseverance, that that more expresly toucheth upon the Text, it is the continuation of the motion of a Christian, that that keeps a man still going.
The third, and principal excellency of perseverance, that that more expressly touches upon the Text, it is the continuation of the motion of a Christian, that that keeps a man still going.
dt ord, cc j-jn n1 pp-f n1, cst d dc av-j vvz p-acp dt n1, pn31 vbz dt n1 pp-f dt n1 pp-f dt njp, cst d vvz dt n1 av vvg.
Take but one instance, the Moone hath two motions, which shee dispatcheth at once, with a great deale of swiftnesse, and constancy. Let men that are below blaspheme, and curse, let Dogs bark, let the Winds blow, let stormes bluster,
Take but one instance, the Moon hath two motions, which she dispatcheth At once, with a great deal of swiftness, and constancy. Let men that Are below Blaspheme, and curse, let Dogs bark, let the Winds blow, let storms bluster,
Perseverance makes the motion perpetuall, it gives perennity to the motion of a Christian, that though a Christian meet with many disc•uragements in the way of piety, temptations, and tribulations, and persecutions; yet for all this,
Perseverance makes the motion perpetual, it gives perennity to the motion of a Christian, that though a Christian meet with many disc•uragements in the Way of piety, temptations, and tribulations, and persecutions; yet for all this,
n1 vvz dt n1 j, pn31 vvz n1 p-acp dt n1 pp-f dt njp, cst cs dt njp vvi p-acp d n2 p-acp dt n1 pp-f n1, n2, cc n2, cc n2; av p-acp d d,
and the winds of persecution gather themselves together, though Heaven, and Earth oppose, yet perseverance will carry a Christian strait on his way, through all impediments, and make him leap over all discouragements, it will bring his motion to the end, that is the excellency of perseverance. That is the first thing,
and the winds of persecution gather themselves together, though Heaven, and Earth oppose, yet perseverance will carry a Christian strait on his Way, through all impediments, and make him leap over all discouragements, it will bring his motion to the end, that is the excellency of perseverance. That is the First thing,
cc dt n2 pp-f n1 vvb px32 av, cs n1, cc n1 vvi, av n1 vmb vvi dt njp n1 p-acp po31 n1, p-acp d n2, cc vvi pno31 vvi p-acp d n2, pn31 vmb vvi po31 n1 p-acp dt n1, cst vbz dt n1 pp-f n1. cst vbz dt ord n1,
for properly nothing is said to grow but that that hath life. Therefore Scaliger observes, there is a great deale of difference betwixt those two words, augmentation, and extention, things inanimate that want life, may receive extention, and dimension, but they are not properly said to grow, but things that have life, Plants, and Trees, and living Creatures.
for properly nothing is said to grow but that that hath life. Therefore Scaliger observes, there is a great deal of difference betwixt those two words, augmentation, and extension, things inanimate that want life, may receive extension, and dimension, but they Are not properly said to grow, but things that have life, Plants, and Trees, and living Creatures.
c-acp av-j pix vbz vvn p-acp vvb p-acp d cst vhz n1. av np1 vvz, pc-acp vbz dt j n1 pp-f n1 p-acp d crd n2, n1, cc n1, n2 j cst vvb n1, vmb vvi n1, cc n1, p-acp pns32 vbr xx av-j vvn p-acp vvb, p-acp n2 cst vhb n1, n2, cc n2, cc vvg n2.
When it considers us in the way of piety, it is called proceeding; when it respects the emulations of piety, it is called excellency; when it respects the operations of piety, it is called abounding; when it respects our progresse in piety, it is called persev•ring; when to the state of piety, it is called growth. And all these, there is good reason to be given of them, in respect of the severall relations a Christian hath in this World.
When it considers us in the Way of piety, it is called proceeding; when it respects the emulations of piety, it is called excellency; when it respects the operations of piety, it is called abounding; when it respects our progress in piety, it is called persev•ring; when to the state of piety, it is called growth. And all these, there is good reason to be given of them, in respect of the several relations a Christian hath in this World.
We are Rivers, as David makes the similitude, Rivers of God, they must swell, and abound. Christians they are the Babes in Christ, that are to come to the stature of spirituall Man-hood; being Babes, they must grow.
We Are rivers, as David makes the similitude, rivers of God, they must swell, and abound. Christians they Are the Babes in christ, that Are to come to the stature of spiritual Manhood; being Babes, they must grow.
Of all other expressions those two are remarkable, when it is called abounding, and growing. David useth both these, the word of abounding or excelling, All my delight is in those that abound,
Of all other expressions those two Are remarkable, when it is called abounding, and growing. David uses both these, the word of abounding or excelling, All my delight is in those that abound,
pp-f d j-jn n2 d crd vbr j, c-crq pn31 vbz vvn vvg, cc vvg. np1 vvz d d, dt n1 pp-f vvg cc vvg, d po11 n1 vbz p-acp d cst vvb,
The phrase, or word of abounding, is a metaphor taken from Rivers, Rivers that get encrease by running. A man would think a River in continuall motion should doe nothing but spend it selfe,
The phrase, or word of abounding, is a metaphor taken from rivers, rivers that get increase by running. A man would think a River in continual motion should do nothing but spend it self,
So should a Christian be like Ezekiells waters, that at the first were but up to the Ancles, and then ascended till they came to the Neck, till at last they covered the whole man;
So should a Christian be like Ezekiel's waters, that At the First were but up to the Ankles, and then ascended till they Come to the Neck, till At last they covered the Whole man;
av vmd dt np1 vbb j npg1 n2, cst p-acp dt ord vbdr p-acp a-acp p-acp dt n2, cc av vvn c-acp pns32 vvd p-acp dt n1, c-acp p-acp ord pns32 vvd dt j-jn n1;
The other word, of growing is a metaphor taken almost from all sorts of vitalls. It is taken sometimes in Scripture from building; as a building from a small beginning growes to a great vastnesse, and magnitude;
The other word, of growing is a metaphor taken almost from all sorts of vitals. It is taken sometime in Scripture from building; as a building from a small beginning grows to a great vastness, and magnitude;
dt j-jn n1, pp-f vvg vbz dt n1 vvn av p-acp d n2 pp-f n2-j. pn31 vbz vvn av p-acp n1 p-acp vvg; p-acp dt vvg p-acp dt j vvg vvz p-acp dt j n1, cc n1;
so a Christian being built on the Foundation of the Prophets, and Apostles, our blessed Lord being the Corner stone, he growes up to a holy Temple in the Lord, Ephes. 2. Sometimes it is taken from the similitude of Plants, and Trees, Hosea 14. They shall grow up as the Lillie,
so a Christian being built on the Foundation of the prophets, and Apostles, our blessed Lord being the Corner stone, he grows up to a holy Temple in the Lord, Ephesians 2. Sometime it is taken from the similitude of Plants, and Trees, Hosea 14. They shall grow up as the Lily,
Sometimes againe, it is taken from the similitude of other Creatures, in Mal. 4. speaking of righteous men, he sayth, They shall grow as the Calves of the stall.
Sometime again, it is taken from the similitude of other Creatures, in Malachi 4. speaking of righteous men, he say, They shall grow as the Calves of the stall.
That you may understand it better, St. Paul sometimes calls it a growing up to strength, Rom. 15. Somtimes a growing to full age, Collos. 2. Sometimes a growing up to a perfect man.
That you may understand it better, Saint Paul sometime calls it a growing up to strength, Rom. 15. Sometimes a growing to full age, Colossians 2. Sometime a growing up to a perfect man.
The soul alone is called by the name of the whole man, because it hath the preheminence; the body, it is but as the Organ, the instrument, it is the mind that is the man, What shall it profit a man to gaine the World,
The soul alone is called by the name of the Whole man, Because it hath the pre-eminence; the body, it is but as the Organ, the Instrument, it is the mind that is the man, What shall it profit a man to gain the World,
The reason is, because in the soul there are all the perfections of the body, not onely originally, but by resemblance: there is all in the soul spiritually, that makes the spirituall man. The soul hath a spirituall mouth, and spirituall lips, sayth Ambrose, whereby it converseth with God.
The reason is, Because in the soul there Are all the perfections of the body, not only originally, but by resemblance: there is all in the soul spiritually, that makes the spiritual man. The soul hath a spiritual Mouth, and spiritual lips, say Ambrose, whereby it Converseth with God.
And the soul hath her spirituall nostrills, that is, the judiciary faculty, whereby shee resents, and discernes between good, and evill, because there is nothing more noysome to the soul then sin, and nothing more fragrant then Piety; the judiciary part is the Nostrill of the mind.
And the soul hath her spiritual nostrils, that is, the judiciary faculty, whereby she resents, and discerns between good, and evil, Because there is nothing more noisome to the soul then since, and nothing more fragrant then Piety; the judiciary part is the Nostril of the mind.
cc dt n1 vhz po31 j n2, cst vbz, dt j n1, c-crq pns31 vvz, cc vvz p-acp j, cc j-jn, c-acp pc-acp vbz pix av-dc j p-acp dt n1 av n1, cc pix av-dc j av n1; dt j n1 vbz dt n1 pp-f dt n1.
there is the lightnesse, and the darknesse of the eye of the mind. And then shee hath spirituall hands, and knees, as Paul speaketh Heb. 12. Lift up the hands that hang downe,
there is the lightness, and the darkness of the eye of the mind. And then she hath spiritual hands, and knees, as Paul speaks Hebrew 12. Lift up the hands that hang down,
a-acp vbz dt n1, cc dt n1 pp-f dt n1 pp-f dt n1. cc av pns31 vhz j n2, cc n2, p-acp np1 vvz np1 crd vvb a-acp dt n2 cst vvb a-acp,
As in the outward man we are borne Children, yet that infancy comes by growth; much lesse come we to manhood without growth. If we would attaine this that the Apostle calls the spirituall man, the perfect man, there must be growth, a going forward, and proceeding.
As in the outward man we Are born Children, yet that infancy comes by growth; much less come we to manhood without growth. If we would attain this that the Apostle calls the spiritual man, the perfect man, there must be growth, a going forward, and proceeding.
the body growes by augmentation of substance, and quantity, that is by extention of dimensions, the soule growes not so, there are no dimensions, therefore there can be no extention, but it growes in habits, and qualities, habits of all kinds, naturall, morall, intellectuall, spirituall, habits of all kinds, this is the more noble growth a great deale.
the body grows by augmentation of substance, and quantity, that is by extension of dimensions, the soul grows not so, there Are no dimensions, Therefore there can be no extension, but it grows in habits, and qualities, habits of all Kinds, natural, moral, intellectual, spiritual, habits of all Kinds, this is the more noble growth a great deal.
dt n1 vvz p-acp n1 pp-f n1, cc n1, cst vbz p-acp n1 pp-f n2, dt n1 vvz xx av, pc-acp vbr dx n2, av pc-acp vmb vbi dx n1, p-acp pn31 vvz p-acp n2, cc n2, n2 pp-f d n2, j, j, j, j, n2 pp-f d n2, d vbz dt av-dc j n1 dt j n1.
Pro. 4. If it be in the heart as Leaven, it will never leave till it work it selfe to a greater lump. If it be in the heart as seed, it will fructifie, and multiply, from ten to thirty,
Pro 4. If it be in the heart as Leaven, it will never leave till it work it self to a greater lump. If it be in the heart as seed, it will fructify, and multiply, from ten to thirty,
If there be a growing, if there be a declining, if there be not a growth, if he wax worse, if there be but a standing still, it is a shrewd suspition that there was no true insition. Whereas men think it enough to get into Christ;
If there be a growing, if there be a declining, if there be not a growth, if he wax Worse, if there be but a standing still, it is a shrewd suspicion that there was no true insition. Whereas men think it enough to get into christ;
Therefore it is laid downe by Divines well, and by all Writers, as an Axiome in Christianity, that not to goe forward is to goe backward. Christ layes the foundation of it, He that is not with me is against me,
Therefore it is laid down by Divines well, and by all Writers, as an Axiom in Christianity, that not to go forward is to go backward. christ lays the Foundation of it, He that is not with me is against me,
av pn31 vbz vvn a-acp p-acp vvz av, cc p-acp d n2, c-acp dt n1 p-acp np1, cst xx pc-acp vvi av-j vbz pc-acp vvi av-j. np1 vvz dt n1 pp-f pn31, pns31 cst vbz xx p-acp pno11 vbz p-acp pno11,
if the wind be stronger then the streame, it is carried against the streame, but if the wind slack, it stands not still, but goes backwa•d if it goe not forward; if it g•ine not ground, it loseth: r So it is with the state of a Christian here, Ʋbi incipis, &c. sayth Bernard, where a man hath once set up a resolution to goe no further, without doubt he declines, and when he doth not labour to grow better, certaily he growes worse. Because grace if it be in the soul, will be active; if there be a new man formed, there will be motion, and the excellentest motion, growth. So, here is the sum of the phrase, under the second consideration, they goe on, or they grow on. So, I have done with the first, the quality of the motion.
if the wind be Stronger then the stream, it is carried against the stream, but if the wind slack, it Stands not still, but Goes backwa•d if it go not forward; if it g•ine not ground, it loses: r So it is with the state of a Christian Here, Ʋbi incipis, etc. say Bernard, where a man hath once Set up a resolution to go no further, without doubt he declines, and when he does not labour to grow better, certaily he grows Worse. Because grace if it be in the soul, will be active; if there be a new man formed, there will be motion, and the excellentest motion, growth. So, Here is the sum of the phrase, under the second consideration, they go on, or they grow on. So, I have done with the First, the quality of the motion.
that is here set downe to be strength, or virtue. They goe on to virtue or strength. Both wayes it is right, there is not much difference, they come to the same;
that is Here Set down to be strength, or virtue. They go on to virtue or strength. Both ways it is right, there is not much difference, they come to the same;
d vbz av vvn a-acp pc-acp vbi n1, cc n1. pns32 vvb p-acp p-acp n1 cc n1. d n2 pn31 vbz j-jn, pc-acp vbz xx d n1, pns32 vvb p-acp dt d;
Virtue, and strength, in Scripture they are used as words equivalent. When the Scripture speaks of God, it is one of his glorious names that he is Dominus Vir•ute, it is Translated Lord of power, but take the Originall, it is Lord of vertue. In Mark it is said He is sate downe at the right hand of God, and in Matthew it is said At the right hand of power;
Virtue, and strength, in Scripture they Are used as words equivalent. When the Scripture speaks of God, it is one of his glorious names that he is Dominus Vir•ute, it is Translated Lord of power, but take the Original, it is Lord of virtue. In Mark it is said He is sat down At the right hand of God, and in Matthew it is said At the right hand of power;
because power, and Omnipotency is proper to God, he is called in the abstract power: The other is by addition, the Lord of strength, or of power, the God of virtue. In like manner,
Because power, and Omnipotency is proper to God, he is called in the abstract power: The other is by addition, the Lord of strength, or of power, the God of virtue. In like manner,
when the Scripture speaks of the holy Angells, this is one name that is given to them, they are called Virtutes, though the name be taken from strength, we Translate it vertues or powers; because they excell in vertue;
when the Scripture speaks of the holy Angels, this is one name that is given to them, they Are called Virtues, though the name be taken from strength, we Translate it Virtues or Powers; Because they excel in virtue;
Likewise when the Scripture speaks of Men, of Christians, it useth these two for equivalent words, those that excell in strength, and those that excell in virtue.
Likewise when the Scripture speaks of Men, of Christians, it uses these two for equivalent words, those that excel in strength, and those that excel in virtue.
av c-crq dt n1 vvz pp-f n2, pp-f np1, pn31 vvz d crd p-acp j n2, d d vvi p-acp n1, cc d d vvi p-acp n1.
If thus, They goe on to virtue, so it carries a very faire construction, it lets us see that virtue is at a distance. A man that will overtake virtue must make hast. Virtue is out of our reach by nature, it must be gotten by excercise, and action, and proceeding. It is pretty morall of Symonides, when he would describe the House of Virtue, he makes it not seated pleasantly, but among Rocks, and Thornes, because it is hard to find.
If thus, They go on to virtue, so it carries a very fair construction, it lets us see that virtue is At a distance. A man that will overtake virtue must make hast. Virtue is out of our reach by nature, it must be got by Exercise, and actium, and proceeding. It is pretty moral of Symonides, when he would describe the House of Virtue, he makes it not seated pleasantly, but among Rocks, and Thorns, Because it is hard to find.
when he would set forth that embleme that he would have before the Doore of vertue, a Picture drawne, alway sweating, standing before the Doore of vertue. Clemens Allexandrinus sayth the same.
when he would Set forth that emblem that he would have before the Door of virtue, a Picture drawn, always sweating, standing before the Door of virtue. Clemens Allexandrinus say the same.
c-crq pns31 vmd vvi av d n1 cst pns31 vmd vhi p-acp dt n1 pp-f n1, dt n1 vvn, av vvg, vvg p-acp dt n1 pp-f n1. np1 np1 vvz dt d.
Because it is not an ordinary motion that we are to use for virtue, it is not going, or walking, but running, there must be making great hast, a great contention of the whole man,
Because it is not an ordinary motion that we Are to use for virtue, it is not going, or walking, but running, there must be making great hast, a great contention of the Whole man,
There is the strength of confidence. Then there is the strength of consolation, the cure of sorrow. St. Paul calls it Strong consolation. And the Prophet David when he breathed after it, he expresseth it, I am a man of no strength, that is, of no comfort. And in another place, The Lord is my strength, and my portion for ever.
There is the strength of confidence. Then there is the strength of consolation, the cure of sorrow. Saint Paul calls it Strong consolation. And the Prophet David when he breathed After it, he Expresses it, I am a man of no strength, that is, of no Comfort. And in Another place, The Lord is my strength, and my portion for ever.
The Lord should be his Comforter: there is the strength of comfort. Then, there is the strength of grace, that is the enablement to goe on in vertue, and piety.
The Lord should be his Comforter: there is the strength of Comfort. Then, there is the strength of grace, that is the enablement to go on in virtue, and piety.
The first signification of it, corporall strength is, the consolidation of the whole body, or of particular parts, whereby it is enabled to execute the use of it.
The First signification of it, corporal strength is, the consolidation of the Whole body, or of particular parts, whereby it is enabled to execute the use of it.
and vivacity of the mind, whereby it is enabled to doe good, and to shun the contrary, to •eare that which is inflicted, this enabling grace is called the strength of the mind. So take this construction, They goe on to strength, because strength is gotten by motion, especially if it be moderate.
and vivacity of the mind, whereby it is enabled to do good, and to shun the contrary, to •eare that which is inflicted, this enabling grace is called the strength of the mind. So take this construction, They go on to strength, Because strength is got by motion, especially if it be moderate.
cc n1 pp-f dt n1, c-crq pn31 vbz vvn pc-acp vdi j, cc pc-acp vvi dt n-jn, pc-acp vvi cst r-crq vbz vvn, d vvg n1 vbz vvn dt n1 pp-f dt n1. av vvi d n1, pns32 vvb a-acp p-acp n1, c-acp n1 vbz vvn p-acp n1, av-j cs pn31 vbb j.
and begotten to him at the same time, Babes and men. Paul in his Conversion, at the same time was a Babe, and a man; and others that had the infusion of the Spirit, though miraculously.
and begotten to him At the same time, Babes and men. Paul in his Conversion, At the same time was a Babe, and a man; and Others that had the infusion of the Spirit, though miraculously.
cc vvn p-acp pno31 p-acp dt d n1, n2 cc n2. np1 p-acp po31 n1, p-acp dt d n1 vbds dt n1, cc dt n1; cc n2-jn cst vhd dt n1 pp-f dt n1, cs av-j.
So, here is the Use that we are to make of this point, to labour to understand our need of strength, we are those that must set this aime of getting spirituall strength, and so we would if we understood our selves:
So, Here is the Use that we Are to make of this point, to labour to understand our need of strength, we Are those that must Set this aim of getting spiritual strength, and so we would if we understood our selves:
av, av vbz dt n1 cst pns12 vbr pc-acp vvi pp-f d n1, pc-acp vvi pc-acp vvi po12 vvb pp-f n1, pns12 vbr d cst vmb vvi d vvb pp-f vvg j n1, cc av pns12 vmd cs pns12 vvd po12 n2:
and he gloried in them, but they tended not to sin, but were those that the World accounted infirmities, tribulations whereby he brought glory to God;
and he gloried in them, but they tended not to since, but were those that the World accounted infirmities, tribulations whereby he brought glory to God;
cc pns31 vvn p-acp pno32, cc-acp pns32 vvd xx p-acp n1, p-acp vbdr d cst dt n1 vvn n2, n2 c-crq pns31 vvd n1 p-acp np1;
and stablisheth our hearts in his feare, it would make us endeavour, and groane after it to attaine it To sum up those Uses, they are briefly these two, they are accomodate to two sorts of Christians.
and stablisheth our hearts in his Fear, it would make us endeavour, and groan After it to attain it To sum up those Uses, they Are briefly these two, they Are accommodate to two sorts of Christians.
cc vvz po12 n2 p-acp po31 n1, pn31 vmd vvi pno12 vvi, cc n1 p-acp pn31 pc-acp vvi pn31 p-acp n1 a-acp d n2, pns32 vbr av-j d crd, pns32 vbr vvi p-acp crd n2 pp-f np1.
The first state is Travellers, we are Viatores, we have a journey to take, and as the Angell said to Elias, it is a long Journey that brings to Everlasting life, it is a long Journey from Earth to Heaven; but that God hath shortened the way to grace,
The First state is Travellers, we Are Viatores, we have a journey to take, and as the Angel said to Elias, it is a long Journey that brings to Everlasting life, it is a long Journey from Earth to Heaven; but that God hath shortened the Way to grace,
though it seem long to sence, and be extreame long to nature; and for ought we know, we have but a little time to dispatch that long Journey in, we know not how short our life is.
though it seem long to sense, and be extreme long to nature; and for ought we know, we have but a little time to dispatch that long Journey in, we know not how short our life is.
cs pn31 vvb av-j p-acp n1, cc vbi j-jn av-j p-acp n1; cc c-acp pi pns12 vvi, pns12 vhb p-acp dt j n1 pc-acp vvi cst av-j n1 p-acp, pns12 vvb xx c-crq j po12 n1 vbz.
It is not onely a long journey, but the way lies upward, it is hard to get forward, there must not onely be moving, but climbing. It is Jerusalem that is above, there is our Countrey.
It is not only a long journey, but the Way lies upward, it is hard to get forward, there must not only be moving, but climbing. It is Jerusalem that is above, there is our Country.
It being so long a Journey, and lying upward, and so many difficulties, we have need of strength; Strength is needfull to Travellers, or else they will faint by the way.
It being so long a Journey, and lying upward, and so many difficulties, we have need of strength; Strength is needful to Travellers, or Else they will faint by the Way.
pn31 vbg av av-j dt n1, cc vvg av-j, cc av d n2, pns12 vhb n1 pp-f n1; n1 vbz j p-acp n2, cc av pns32 vmb j p-acp dt n1.
David understood it well, therefore as in one Psalme, he b•moanes himselfe for the want of strength in his Journey, He hath brought downe my strength in my Journey:
David understood it well, Therefore as in one Psalm, he b•moanes himself for the want of strength in his Journey, He hath brought down my strength in my Journey:
Spare a little, that I may recover my strength, for the going on in my Journey. What are the encumbrances of those that are much in Travells? Many feares, and dangers, meet us oft in the way, hunger, and thirst, and heat, and cold, many encumbrances.
Spare a little, that I may recover my strength, for the going on in my Journey. What Are the encumbrances of those that Are much in Travels? Many fears, and dangers, meet us oft in the Way, hunger, and thirst, and heat, and cold, many encumbrances.
vvb dt j, cst pns11 vmb vvi po11 n1, p-acp dt vvg a-acp p-acp po11 n1. q-crq vbr dt n2 pp-f d cst vbr av-d p-acp n2? av-d n2, cc n2, vvb pno12 av p-acp dt n1, n1, cc vvb, cc n1, cc j-jn, d n2.
A man that would encounter all these had need have strength; as Plutarch sayth of the Scythians, they boasted that they did fight against men. Good Souldiers are so well disciplined, that they can fight, not onely against men, but against hunger, and cold, and thirst, against all Enemies.
A man that would encounter all these had need have strength; as Plutarch say of the Scythians, they boasted that they did fight against men. Good Soldiers Are so well disciplined, that they can fight, not only against men, but against hunger, and cold, and thirst, against all Enemies.
dt n1 cst vmd vvi d d vhd n1 vhi n1; p-acp ng1 vvz pp-f dt njp2, pns32 vvd cst pns32 vdd vvi p-acp n2. j n2 vbr av av vvn, cst pns32 vmb vvi, xx av-j p-acp n2, p-acp p-acp n1, cc j-jn, cc vvb, p-acp d n2.
So, a Christian that he may be enabled so to doe, he must get spirituall strength, that he may fight, not onely with Beasts, after the manner of men at Ephesus, but with hunger, and thirst, and cold, and impediments in his Journey,
So, a Christian that he may be enabled so to do, he must get spiritual strength, that he may fight, not only with Beasts, After the manner of men At Ephesus, but with hunger, and thirst, and cold, and impediments in his Journey,
np1, dt njp cst pns31 vmb vbi vvn av pc-acp vdi, pns31 vmb vvi j n1, cst pns31 vmb vvi, xx av-j p-acp n2, p-acp dt n1 pp-f n2 p-acp np1, p-acp p-acp n1, cc vvb, cc j-jn, cc n2 p-acp po31 n1,
Then, another estate we are in here, we are not onely as Travellers, but Souldiers; and our Enemies are many, not onely Companies, but Armies; as many as there are Tribulations, and Afflictions, to be endured in the World,
Then, Another estate we Are in Here, we Are not only as Travellers, but Soldiers; and our Enemies Are many, not only Companies, but Armies; as many as there Are Tribulations, and Afflictions, to be endured in the World,
av, j-jn n1 pns12 vbr p-acp av, pns12 vbr xx av-j c-acp n2, p-acp n2; cc po12 n2 vbr d, xx av-j n2, p-acp n2; p-acp d c-acp pc-acp vbr n2, cc n2, pc-acp vbi vvn p-acp dt n1,
Besides these, the multitude of sins that a man must take heed of, that are like the Hydra's heads, cut off one, and another starts up. Cyprian well describes it;
Beside these, the multitude of Sins that a man must take heed of, that Are like the Hydra's Heads, Cut off one, and Another starts up. Cyprian well describes it;
if he take not heede, there will come Lust, and Wantonnesse, and if he cut off that, if he take not heed, there will come malice, and pride, and ambition, and if he cut off these,
if he take not heed, there will come Lust, and Wantonness, and if he Cut off that, if he take not heed, there will come malice, and pride, and ambition, and if he Cut off these,
cs pns31 vvb xx n1, pc-acp vmb vvi n1, cc n1, cc cs pns31 vvd a-acp cst, cs pns31 vvb xx n1, pc-acp vmb vvi n1, cc n1, cc n1, cc cs pns31 vvd a-acp d,
Besides these, there are many Tribulations in the World, and which is the worst affliction in the World, the many delights, and pleasures, and vanities of the World, which we account not Enemies, but friends, yet these are to be overcome. There is more danger in these then in the hardnesse, and Tribulations of the World. We have more cause to feare the baits of the World then the threatnings, the allurements, then the discouragements of the World.
Beside these, there Are many Tribulations in the World, and which is the worst affliction in the World, the many delights, and pleasures, and vanities of the World, which we account not Enemies, but Friends, yet these Are to be overcome. There is more danger in these then in the hardness, and Tribulations of the World. We have more cause to Fear the baits of the World then the threatenings, the allurements, then the discouragements of the World.
p-acp d, pc-acp vbr d n2 p-acp dt n1, cc r-crq vbz dt js n1 p-acp dt n1, dt d n2, cc n2, cc n2 pp-f dt n1, r-crq pns12 vvb xx n2, p-acp n2, av d vbr pc-acp vbi vvn. pc-acp vbz dc n1 p-acp d av p-acp dt n1, cc n2 pp-f dt n1. pns12 vhb dc n1 pc-acp vvi dt n2 pp-f dt n1 av dt n2-vvg, dt n2, av dt n2 pp-f dt n1.
If the World plant Thornes in our way, the danger is not great because it is seene, but if it strew flowers, it is not observed, it is more dangerous. It takes hold of both;
If the World plant Thorns in our Way, the danger is not great Because it is seen, but if it strew flowers, it is not observed, it is more dangerous. It Takes hold of both;
Having now put all these together, I hope I need not use any Exhortation to make you in love with that which is the improvement of all other graces, Perseverance. I told you before, strength enableth to persevere, and that we may persevere we must get strength, the one enableth to the other;
Having now put all these together, I hope I need not use any Exhortation to make you in love with that which is the improvement of all other graces, Perseverance. I told you before, strength enableth to persevere, and that we may persevere we must get strength, the one enableth to the other;
vhg av vvd d d av, pns11 vvb pns11 vvb xx vvi d n1 pc-acp vvi pn22 p-acp n1 p-acp d r-crq vbz dt n1 pp-f d j-jn n2, n1. pns11 vvd pn22 a-acp, n1 vvz p-acp vvb, cc cst pns12 vmb vvi pns12 vmb vvi n1, dt pi vvz p-acp dt j-jn;
We know not what Monsters God may call us to encounter with, Principallities, and powers. O now we have time, let us store up strength while we have opportunity to come to the house of God.
We know not what Monsters God may call us to encounter with, Principalities, and Powers. Oh now we have time, let us store up strength while we have opportunity to come to the house of God.
Then let us labour to make this use of the Word, and Sacraments, that we may be built, and grow up to a perfect man, that we may draw spirituall strength daily from both.
Then let us labour to make this use of the Word, and Sacraments, that we may be built, and grow up to a perfect man, that we may draw spiritual strength daily from both.
av vvb pno12 vvi pc-acp vvi d n1 pp-f dt n1, cc n2, cst pns12 vmb vbi vvn, cc vvb a-acp p-acp dt j n1, cst pns12 vmb vvi j n1 av-j p-acp d.
That is the next point, not onely to grow in strength, but still to excell in motion, and perpetuation, They goe on from strength to strength, in the reduplication of the word.
That is the next point, not only to grow in strength, but still to excel in motion, and perpetuation, They go on from strength to strength, in the reduplication of the word.
cst vbz dt ord n1, xx av-j p-acp vvb p-acp n1, cc-acp av pc-acp vvi p-acp n1, cc n1, pns32 vvb a-acp p-acp n1 p-acp n1, p-acp dt n1 pp-f dt n1.
FROM strength, to strength is the way of the Text, and it must be my way of handling it, to lead you along as it were, by steps, and paces, till we come to the full understanding of it.
FROM strength, to strength is the Way of the Text, and it must be my Way of handling it, to led you along as it were, by steps, and paces, till we come to the full understanding of it.
And indeed so it is, that some Translators read the words, whereas we read, From strength to strength, they, From Doctrine to Doctrine; they goe from Doctrine, to Doctrine, that is, from Edification to Edification. It very well agrees with the Context,
And indeed so it is, that Some Translators read the words, whereas we read, From strength to strength, they, From Doctrine to Doctrine; they go from Doctrine, to Doctrine, that is, from Edification to Edification. It very well agrees with the Context,
cc av av pn31 vbz, cst d n2 vvb dt n2, cs pns12 vvb, p-acp n1 p-acp n1, pns32, p-acp n1 p-acp n1; pns32 vvb p-acp n1, p-acp n1, cst vbz, p-acp n1 p-acp n1. pn31 av av vvz p-acp dt n1,
for but two Verses before, there you have the Psalmist pronouncing a blessing to those that dwell in Gods house, Blessed are they that dwell in thy house, and the House of God is Domus Doctrinae, the House of Doctrine,
for but two Verses before, there you have the Psalmist pronouncing a blessing to those that dwell in God's house, Blessed Are they that dwell in thy house, and the House of God is Domus Doctrine, the House of Doctrine,
or Edification. So, from strength to strength, is as much as our second Assemblie, from Meeting, to Meeting. It is that very House in which we are now met together.
or Edification. So, from strength to strength, is as much as our second Assembly, from Meeting, to Meeting. It is that very House in which we Are now met together.
cc n1. av, p-acp n1 p-acp n1, vbz p-acp d c-acp po12 ord n1, p-acp vvg, p-acp vvg. pn31 vbz cst j n1 p-acp r-crq pns12 vbr av vvn av.
You will give me now leave to proceed to the other Doctrines, that follow in the second part, that is, the continuation of the motion; it is, From strength to strength.
You will give me now leave to proceed to the other Doctrines, that follow in the second part, that is, the continuation of the motion; it is, From strength to strength.
as St. Austin very well Expounds it, from a lesse glory, to a greater, and so to a greater g•ory, & so to the fullness, which is in Heaven. Or, from glory to glory, that is, from the first glory of the Creation, to the second, greater glory of justification; from the glory that we have, to the glory that we looke for, from the glory of faith, to the glory of Vision. That is one place.
as Saint Austin very well Expounds it, from a less glory, to a greater, and so to a greater g•ory, & so to the fullness, which is in Heaven. Or, from glory to glory, that is, from the First glory of the Creation, to the second, greater glory of justification; from the glory that we have, to the glory that we look for, from the glory of faith, to the glory of Vision. That is one place.
c-acp n1 np1 av av vvz pn31, p-acp dt dc n1, p-acp dt jc, cc av p-acp dt jc n1, cc av p-acp dt n1, r-crq vbz p-acp n1. cc, p-acp n1 p-acp n1, cst vbz, p-acp dt ord n1 pp-f dt n1, p-acp dt ord, jc n1 pp-f n1; p-acp dt n1 cst pns12 vhb, p-acp dt n1 cst pns12 vvb p-acp, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1. cst vbz crd n1.
That is, eyther as Theophilact very well glosseth upon it, from one degree of faith to another; because faith is first in Semine, and after grows up to a greater state, from faith, to faith; that is, from the beginning of faith, to the perfection, and accomplishment of it.
That is, either as Theophilact very well Glosseth upon it, from one degree of faith to Another; Because faith is First in Seed, and After grows up to a greater state, from faith, to faith; that is, from the beginning of faith, to the perfection, and accomplishment of it.
cst vbz, d c-acp vvd av av vvz p-acp pn31, p-acp crd n1 pp-f n1 p-acp j-jn; c-acp n1 vbz ord p-acp j, cc a-acp vvz a-acp p-acp dt jc n1, p-acp n1, p-acp n1; cst vbz, p-acp dt vvg pp-f n1, p-acp dt n1, cc n1 pp-f pn31.
Or else as St. Austin further enlargeth it, from the faith that is of things present, to the faith of things to come; or from a lesse measure of faith that the Fathers had under the Law (that also beleived in Christ) to the greater measure communicated to us in the time of the Gospell; from faith to faith.
Or Else as Saint Austin further enlarges it, from the faith that is of things present, to the faith of things to come; or from a less measure of faith that the Father's had under the Law (that also believed in christ) to the greater measure communicated to us in the time of the Gospel; from faith to faith.
that is, from all ascents to glory, till we come to fullnesse. And in another, the revelation of the knowledge of God, is from faith to faith, that is, through all the degrees of faith, till we come to the pitch. In the third, the name of God is said to be magnified from Generation to Generation, that is, through all generations to the Worlds end. So, here the Saints are said to grow from strength to strength, that is, to passe through all degrees of strength, till they come to be perfect men,
that is, from all ascents to glory, till we come to fullness. And in Another, the Revelation of the knowledge of God, is from faith to faith, that is, through all the Degrees of faith, till we come to the pitch. In the third, the name of God is said to be magnified from Generation to Generation, that is, through all generations to the World's end. So, Here the Saints Are said to grow from strength to strength, that is, to pass through all Degrees of strength, till they come to be perfect men,
and as neare as they can attaine in this World, to the pitch, and period of perfection. Here you have the meaning of the word, what it is, From strength to strength. There is something limitted, something unlimitted, to both we must have reference, it is definite in the phrase, it is indefinite in the signification. For though there be but two words used, they have reference to so many thousands. If any man ask, I have attained some strength what shall I doe now? Goe further, and yet further. As in our life, from houre to houre, from day, to day, from age, to age: so there must be a growth from one pitch of perfection to another, till as neare as we can we come to the utmost.
and as near as they can attain in this World, to the pitch, and Period of perfection. Here you have the meaning of the word, what it is, From strength to strength. There is something limited, something unlimited, to both we must have Referente, it is definite in the phrase, it is indefinite in the signification. For though there be but two words used, they have Referente to so many thousands. If any man ask, I have attained Some strength what shall I do now? Go further, and yet further. As in our life, from hour to hour, from day, to day, from age, to age: so there must be a growth from one pitch of perfection to Another, till as near as we can we come to the utmost.
cc c-acp av-j c-acp pns32 vmb vvi p-acp d n1, p-acp dt n1, cc n1 pp-f n1. av pn22 vhb dt n1 pp-f dt n1, r-crq pn31 vbz, p-acp n1 p-acp n1. pc-acp vbz pi vvn, pi j, p-acp d pns12 vmb vhi n1, pn31 vbz j p-acp dt n1, pn31 vbz j p-acp dt n1. c-acp cs pc-acp vbi p-acp crd n2 vvn, pns32 vhb n1 p-acp av d crd. cs d n1 vvi, pns11 vhb vvn d n1 q-crq vmb pns11 vdi av? vvb av-jc, cc av av-jc. c-acp p-acp po12 n1, p-acp n1 p-acp n1, p-acp n1, p-acp n1, p-acp n1, p-acp n1: av pc-acp vmb vbi dt n1 p-acp crd n1 pp-f n1 p-acp j-jn, c-acp c-acp av-j c-acp pns12 vmb pns12 vvi p-acp dt j.
For, as I told you before, from strength to strength, is as much as from vertue, to vertue. Or if you joyne both words, from the strength of vertue, to the strength of greater vertue. And vertue is considerable one of these waye There is vertue in the Habit, There is vertue in the Act, There is vertue in the Degree.
For, as I told you before, from strength to strength, is as much as from virtue, to virtue. Or if you join both words, from the strength of virtue, to the strength of greater virtue. And virtue is considerable one of these Way There is virtue in the Habit, There is virtue in the Act, There is virtue in the Degree.
and Alphabet of Letters, and none are to be excepted: So he that will come to take out the whole lesson of Christianity, must set out the whole lesson, Sentences,
and Alphabet of Letters, and none Are to be excepted: So he that will come to take out the Whole Lesson of Christianity, must Set out the Whole Lesson, Sentences,
cc n1 pp-f n2, cc pix vbr pc-acp vbi vvn: av pns31 cst vmb vvi pc-acp vvi av dt j-jn n1 pp-f np1, vmb vvi av dt j-jn n1, n2,
Repentance is a grace more proper to them that are fallen, and perseverance is a grace more proper to them that stand. A man that is downe cannot be called to persevere, he is not yet raised; but a man that is up, his proper grace, that hath his footing already set in Christianity, is to exhort him to persevere, and to exhort the other to rise. So Alms-deeds, it is a grace that is more proper to him that is Rich, and contentation to the Poore. Call to a poore man for Alms, he hath the Alms of Prayer, not of releife, it is not a grace so proper.
Repentance is a grace more proper to them that Are fallen, and perseverance is a grace more proper to them that stand. A man that is down cannot be called to persevere, he is not yet raised; but a man that is up, his proper grace, that hath his footing already Set in Christianity, is to exhort him to persevere, and to exhort the other to rise. So Almsdeeds, it is a grace that is more proper to him that is Rich, and contentation to the Poor. Call to a poor man for Alms, he hath the Alms of Prayer, not of relief, it is not a grace so proper.
n1 vbz dt n1 av-dc j p-acp pno32 cst vbr vvn, cc n1 vbz dt n1 av-dc j p-acp pno32 d vvb. dt n1 cst vbz a-acp vmbx vbi vvn p-acp vvb, pns31 vbz xx av vvn; p-acp dt n1 cst vbz a-acp, po31 j vvb, cst vhz po31 n1 av vvn p-acp np1, vbz pc-acp vvi pno31 p-acp vvb, cc pc-acp vvi dt j-jn p-acp vvb. av n2, pn31 vbz dt n1 cst vbz av-dc j p-acp pno31 cst vbz j, cc n1 p-acp dt j. vvb p-acp dt j n1 p-acp n2, pns31 vhz dt n2 pp-f n1, xx pp-f n1, pn31 vbz xx dt n1 av j.
To carry it further, Modestie, and Sobriety, they are graces proper to them that are young; wisdome and gravity, and discretion, are graces proper to them that are in yeares, that are old. Thankfullnesse is a proper grace for him that abounds in prosperity; and Patience is a proper grace for him that is in adversity. So Nazienzen sayth well, there are graces more proper, and peculiar, to certaine conditions of men.
To carry it further, Modesty, and Sobriety, they Are graces proper to them that Are young; Wisdom and gravity, and discretion, Are graces proper to them that Are in Years, that Are old. Thankfulness is a proper grace for him that abounds in Prosperity; and Patience is a proper grace for him that is in adversity. So Nazianzen say well, there Are graces more proper, and peculiar, to certain conditions of men.
But this hinders not, but that every grace is needfull, and necessary to all. Because every man, may be set in every estate; he that stands now, may fall; he that hath plentifully, and therefore may give Almes, he may want, and be called to contentation. There is no Christian,
But this hinders not, but that every grace is needful, and necessary to all. Because every man, may be Set in every estate; he that Stands now, may fallen; he that hath plentifully, and Therefore may give Alms, he may want, and be called to contentation. There is no Christian,
p-acp d vvz xx, cc-acp cst d n1 vbz j, cc j p-acp d. p-acp d n1, vmb vbi vvn p-acp d n1; pns31 cst vvz av, vmb vvi; pns31 cst vhz av-j, cc av vmb vvi n2, pns31 vmb vvi, cc vbi vvn p-acp n1. pc-acp vbz dx njp,
and estate; therefore it is not enough to attaine some one grace, and to neglect the other, to mortifie some one Vice, and fall into another, that stands not with the nature of repentance, to attaine to some one vertue with the contempt of another, it stands not with the state of breathing after perfection. For a man to subdue pride, and keep covetousnesse, or to subdue covetousnesse, and keep envie, and malice, each of these make him equally abhominable to God.
and estate; Therefore it is not enough to attain Some one grace, and to neglect the other, to mortify Some one Vice, and fallen into Another, that Stands not with the nature of Repentance, to attain to Some one virtue with the contempt of Another, it Stands not with the state of breathing After perfection. For a man to subdue pride, and keep covetousness, or to subdue covetousness, and keep envy, and malice, each of these make him equally abominable to God.
cc n1; av pn31 vbz xx av-d pc-acp vvi d crd n1, cc pc-acp vvi dt n-jn, pc-acp vvi d crd n1, cc vvi p-acp j-jn, cst vvz xx p-acp dt n1 pp-f n1, pc-acp vvi p-acp d crd n1 p-acp dt n1 pp-f j-jn, pn31 vvz xx p-acp dt n1 pp-f vvg p-acp n1. p-acp dt n1 pc-acp vvi n1, cc vvi n1, cc pc-acp vvi n1, cc vvi vvi, cc n1, d pp-f d vvb pno31 av-j j p-acp np1.
For a man to attaine to the habit of charity, and not to study the grace of repentance, or to attaine to the grace of repentance, and not to give accomplishment to it by the works of righteousnesse, and obedience,
For a man to attain to the habit of charity, and not to study the grace of Repentance, or to attain to the grace of Repentance, and not to give accomplishment to it by the works of righteousness, and Obedience,
p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f n1, cc xx pc-acp vvi dt n1 pp-f n1, cc pc-acp vvi p-acp dt n1 pp-f n1, cc xx pc-acp vvi n1 p-acp pn31 p-acp dt n2 pp-f n1, cc n1,
There must be a connexion of all the habites of grace, we must glorifie God by Charity, as well as by faith, by repentan•• as well as by charity, and by obedience as well as by repentance, and by humblenesse of mind,
There must be a connexion of all the habits of grace, we must Glorify God by Charity, as well as by faith, by repentan•• as well as by charity, and by Obedience as well as by Repentance, and by humbleness of mind,
pc-acp vmb vbi dt n1 pp-f d dt n2 pp-f n1, pns12 vmb vvi np1 p-acp n1, c-acp av c-acp p-acp n1, p-acp n1 c-acp av c-acp p-acp n1, cc p-acp n1 c-acp av c-acp p-acp n1, cc p-acp n1 pp-f n1,
Ephes. 4. Collos. 1. In whom the body fitly compact together, so it growes up. As all the severall Members of Christ, knit by the same faith, make one solid m•sticall body,
Ephesians 4. Colossians 1. In whom the body fitly compact together, so it grows up. As all the several Members of christ, knit by the same faith, make one solid m•sticall body,
There is one chaine of graces, that are so necessarily lincked, that as in the parts of the body, take away one, and you deforme the whole; so, breake one grace, you mar the whole chaine.
There is one chain of graces, that Are so necessarily linked, that as in the parts of the body, take away one, and you deform the Whole; so, break one grace, you mar the Whole chain.
Therefore the Scripture calls ever and anon, that we be fruitfull in every good worke; to labour, to please God in all things we doe. Whatsoever things are just; what!
Therefore the Scripture calls ever and anon, that we be fruitful in every good work; to labour, to please God in all things we do. Whatsoever things Are just; what!
av dt n1 vvz av cc av, cst pns12 vbb j p-acp d j n1; p-acp n1, p-acp vvb np1 p-acp d n2 pns12 vdb. r-crq n2 vbr j; r-crq!
Here is from strength to strength. We must goe from justice to purity, and from thence to honesty, and so to lovelinesse, and that is a good decorum in a Christians conversation.
Here is from strength to strength. We must go from Justice to purity, and from thence to honesty, and so to loveliness, and that is a good decorum in a Christians Conversation.
av vbz p-acp n1 p-acp n1. pns12 vmb vvi p-acp n1 p-acp n1, cc p-acp av p-acp n1, cc av p-acp n1, cc d vbz dt j n1 p-acp dt njpg2 n1.
The Apostle Peter expresly tells us of these junctures, Add to knowledge temperance, to temperance patience, to patience godlinesse, to godlinesse brotherly kindnesse, to brotherly kindnesse, love.
The Apostle Peter expressly tells us of these junctures, Add to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, to brotherly kindness, love.
it is all one, as if he had said in the words of the Psalmist, Add strength to strength, virtue to virtue, habite to habite. He names them severally, to shew, that if it were possible to attaine the perfection of some one, we must not stay there, from habite to habite, that is, from strength to strength: That is the first latitude.
it is all one, as if he had said in the words of the Psalmist, Add strength to strength, virtue to virtue, habit to habit. He names them severally, to show, that if it were possible to attain the perfection of Some one, we must not stay there, from habit to habit, that is, from strength to strength: That is the First latitude.
Next, to proceed from the habites to the acts of vertue, habites are dry, and cold, if they shew not themselves in acts, they may glorify God within, but they cannot without, further then they manifest themselves in action. Therefore the next, from strength to strength, is, from the habite, to the act. Admit a man attaine all the habites of grace named,
Next, to proceed from the habits to the acts of virtue, habits Are dry, and cold, if they show not themselves in acts, they may Glorify God within, but they cannot without, further then they manifest themselves in actium. Therefore the next, from strength to strength, is, from the habit, to the act. Admit a man attain all the habits of grace nam,
that is, Practise. For whither we consider them as habits, or gifts, they are not perfect till they come to action. It is not the having, but the husbanding of a grace, that brings glory to God,
that is, practice. For whither we Consider them as habits, or Gifts, they Are not perfect till they come to actium. It is not the having, but the husbanding of a grace, that brings glory to God,
d vbz, n1. c-acp c-crq pns12 vvb pno32 c-acp n2, cc n2, pns32 vbr xx j c-acp pns32 vvb p-acp n1. pn31 vbz xx dt vhg, p-acp dt vvg pp-f dt n1, cst vvz n1 p-acp np1,
for a man to have the habit, and not to put it in practise, it is all one as a Talent in a Napkin. Therefore the Scripture in severall places, useth those two words promiscuously.
for a man to have the habit, and not to put it in practise, it is all one as a Talon in a Napkin. Therefore the Scripture in several places, uses those two words promiscuously.
p-acp dt n1 p-acp vhb dt n1, cc xx pc-acp vvi pn31 p-acp vvi, pn31 vbz d pi p-acp dt n1 p-acp dt n1. av dt n1 p-acp j n2, vvz d crd n2 av-j.
as a Candle under a •ushell, there is no glory to God, no light to others. What profite is there in gold it selfe, that is so precious if it be still in the Myne? The Myne may be rich, there may be gold in the Myne,
as a Candle under a •ushell, there is no glory to God, no Light to Others. What profit is there in gold it self, that is so precious if it be still in the Mine? The Mine may be rich, there may be gold in the Mine,
and when it is in the hands of men, and accommodated to use, then it brings good to others, and to it selfe, it gets lustre, and glory. So it is with all graces, they are virtues and graces while they are in the Myne, in the habite, in the inner man, before they come to use and action, yet they are not profitable. What profite at all is there in faith, if it doe not fructifie? Or in charity, if it doe not work? Or in repentance, if we doe not humble our selves? Or in obedience, it cannot be called obedience,
and when it is in the hands of men, and accommodated to use, then it brings good to Others, and to it self, it gets lustre, and glory. So it is with all graces, they Are Virtues and graces while they Are in the Mine, in the habit, in the inner man, before they come to use and actium, yet they Are not profitable. What profit At all is there in faith, if it do not fructify? Or in charity, if it do not work? Or in Repentance, if we do not humble our selves? Or in Obedience, it cannot be called Obedience,
cc c-crq pn31 vbz p-acp dt n2 pp-f n2, cc vvn p-acp vvb, cs pn31 vvz j p-acp n2-jn, cc p-acp pn31 n1, pn31 vvz n1, cc n1. av pn31 vbz p-acp d n2, pns32 vbr n2 cc n2 cs pns32 vbr p-acp dt po11, p-acp dt n1, p-acp dt j n1, c-acp pns32 vvb pc-acp vvi cc n1, av pns32 vbr xx j. q-crq vvb p-acp d vbz a-acp p-acp n1, cs pn31 vdb xx vvi? cc p-acp n1, cs pn31 vdb xx vvi? cc p-acp n1, cs pns12 vdb xx j po12 n2? cc p-acp n1, pn31 vmbx vbi vvn n1,
Knowledge availes not, without practise, we must goe therfore from strength to strength, from knowledge to practise, from possession to use, from habite to act; that is, from strength to strength.
Knowledge avails not, without practise, we must go Therefore from strength to strength, from knowledge to practise, from possession to use, from habit to act; that is, from strength to strength.
St. Paul got a great mastery, and conquest over Errour, and sin, and made a great progresse in the way of Piety, none ever came nearer perfection, then St. Paul; and at that time,
Saint Paul god a great mastery, and conquest over Error, and since, and made a great progress in the Way of Piety, none ever Come nearer perfection, then Saint Paul; and At that time,
n1 np1 vvd dt j n1, cc n1 p-acp n1, cc n1, cc vvd dt j n1 p-acp dt n1 pp-f n1, pix av vvd jc n1, av n1 np1; cc p-acp d n1,
after step, he was content with no mediocrity, I presse towards the mark, I labour for the end of the race. There is the same in Heb. 6. he bids them goe on to perfection; there must be a proceeding.
After step, he was content with no mediocrity, I press towards the mark, I labour for the end of the raze. There is the same in Hebrew 6. he bids them go on to perfection; there must be a proceeding.
That Question cannot be resolved by any, who can tell the dust of Jacob? I will not say as it is in one place of Scripture, you may as well number the dust of the earth,
That Question cannot be resolved by any, who can tell the dust of Jacob? I will not say as it is in one place of Scripture, you may as well number the dust of the earth,
yet thus far, who can tell the steps of Jacobs Ladder? There is a Ladder spirituall, better then that that he saw, the severall steps that lead to Heaven, it is as hard to number them as the steps of that.
yet thus Far, who can tell the steps of Jacobs Ladder? There is a Ladder spiritual, better then that that he saw, the several steps that led to Heaven, it is as hard to number them as the steps of that.
St. Gregory in one or two places names fifteene degrees of ascent to perfection, in the scale of perfection, answerable to the fifteene degrees that carryed up to the Sanctuary.
Saint Gregory in one or two places names fifteene Degrees of ascent to perfection, in the scale of perfection, answerable to the fifteene Degrees that carried up to the Sanctuary.
St. Bernard reckons seaven degrees of humility, that is but one grace of the quire, what doe you think are the multitudes of degrees of the rest? And the degrees that he names, are the degrees that he conceives have been attained, who can tell the degrees that have not been attained? Therefore stay this question, the degrees are not to be numbred,
Saint Bernard reckons seaven Degrees of humility, that is but one grace of the choir, what do you think Are the Multitudes of Degrees of the rest? And the Degrees that he names, Are the Degrees that he conceives have been attained, who can tell the Degrees that have not been attained? Therefore stay this question, the Degrees Are not to be numbered,
No, it is not endlesse as Statius saith of an Old man that was busie in planting, when one asked the reason why Old men should plant, they plant Trees in the earth, whither themselves are going, they are never like to eat of the fruit:
No, it is not endless as Statius Says of an Old man that was busy in planting, when one asked the reason why Old men should plant, they plant Trees in the earth, whither themselves Are going, they Are never like to eat of the fruit:
And who plants a Vineyard and doth not eat of the fruit of it? O but sayth he, they doe good for succession, they plant Trees that may profit another age.
And who plants a Vineyard and does not eat of the fruit of it? Oh but say he, they do good for succession, they plant Trees that may profit Another age.
So, a Christian, admit he doe not come to the top, to the highest degree in this World, we plant grace that may bring us to another age, that may bring comfort, and glory in Heaven. We doe not look to reap the fruit of our labours here, admit the pitch of all, be not attained to here, it is reserved for Heaven; here we dig, that there we may reap the fruit.
So, a Christian, admit he do not come to the top, to the highest degree in this World, we plant grace that may bring us to Another age, that may bring Comfort, and glory in Heaven. We do not look to reap the fruit of our labours Here, admit the pitch of all, be not attained to Here, it is reserved for Heaven; Here we dig, that there we may reap the fruit.
It is not with the growth of the mind, as it is with the body; in the growth of the body there is a peculiar stature set, a height, and pitch of every Creature, there is no Creature that is capable of growth, but hath a pitch. In the life of man there are those three states of growing, keeping, and loosing. First, we grow till we come to a pitch, and then we doe not presently decline, but there is a time to keep that we have got;
It is not with the growth of the mind, as it is with the body; in the growth of the body there is a peculiar stature Set, a height, and pitch of every Creature, there is no Creature that is capable of growth, but hath a pitch. In the life of man there Are those three states of growing, keeping, and losing. First, we grow till we come to a pitch, and then we do not presently decline, but there is a time to keep that we have god;
It is not so in the growth of the mind, there is no stature, or period, but when a man hath gotten the greatest fullnesse as he conceives, there is still some peice of work to doe, there is an Ʋltra, somthing to be added further.
It is not so in the growth of the mind, there is no stature, or Period, but when a man hath got the greatest fullness as he conceives, there is still Some piece of work to do, there is an Ʋltra, something to be added further.
pn31 vbz xx av p-acp dt n1 pp-f dt n1, a-acp vbz dx n1, cc n1, p-acp c-crq dt n1 vhz vvn dt js n1 c-acp pns31 vvz, pc-acp vbz av d n1 pp-f n1 p-acp vdb, a-acp vbz dt fw-la, pi pc-acp vbi vvn av-jc.
When he hath gotten never so much knowledge, there is somwhat of learning, and knowledge that is not perfect till he come to Heaven, when he hath the highest pitch.
When he hath got never so much knowledge, there is somewhat of learning, and knowledge that is not perfect till he come to Heaven, when he hath the highest pitch.
c-crq pns31 vhz vvn av-x av d n1, a-acp vbz av pp-f vvg, cc n1 cst vbz xx j c-acp pns31 vvb p-acp n1, c-crq pns31 vhz dt js n1.
There is an Ʋltra in faith, and repentance, and obedience, and every grace, if there be an Ultra of excellency, there mnst be of growth; if there be an excellency of somwhat that we have not, we must advance to that that we have not.
There is an Ʋltra in faith, and Repentance, and Obedience, and every grace, if there be an Ultra of excellency, there mnst be of growth; if there be an excellency of somewhat that we have not, we must advance to that that we have not.
pc-acp vbz dt np1 p-acp n1, cc n1, cc n1, cc d n1, cs pc-acp vbi dt fw-la pp-f n1, a-acp vmb vbi pp-f n1; cs pc-acp vbi dt n1 pp-f av cst pns12 vhb xx, pns12 vmb vvi p-acp d cst pns12 vhb xx.
There was no Apostle, or Prophet (and they were the Creatures that came nearest the perfection of grace in the World) that ever attained to such a pitch, but still they would climb higher, and come further; and they each of them had their Ʋltra. As Gregory Nicene sayth well, every man hath somthing that he may yet amend, and repaire his decays;
There was no Apostle, or Prophet (and they were the Creatures that Come nearest the perfection of grace in the World) that ever attained to such a pitch, but still they would climb higher, and come further; and they each of them had their Ʋltra. As Gregory Nicene say well, every man hath something that he may yet amend, and repair his decays;
pc-acp vbds dx n1, cc n1 (cc pns32 vbdr dt n2 cst vvd js dt n1 pp-f n1 p-acp dt n1) cst av vvn p-acp d dt n1, p-acp av pns32 vmd vvi av-jc, cc vvb av-jc; cc pns32 d pp-f pno32 vhd po32 fw-la. p-acp np1 np1 vvz av, d n1 vhz pi cst pns31 vmb av vvi, cc vvi po31 n2;
Here is the issue of the Point, since there be no perticular degree we can set to our selves, the Scripture calls on us still to grow, and goe forward, and climb higher, from strength to strength, from one act of righteousnesse to another, and so to another; here is from strength to strength. Here is the last latitude.
Here is the issue of the Point, since there be no particular degree we can Set to our selves, the Scripture calls on us still to grow, and go forward, and climb higher, from strength to strength, from one act of righteousness to Another, and so to Another; Here is from strength to strength. Here is the last latitude.
av vbz dt n1 pp-f dt n1, c-acp pc-acp vbi dx j n1 pns12 vmb vvi p-acp po12 n2, dt n1 vvz p-acp pno12 av p-acp vvb, cc vvi av-j, cc vvi av-jc, p-acp n1 p-acp n1, p-acp crd n1 pp-f n1 p-acp j-jn, cc av p-acp j-jn; av vbz p-acp n1 p-acp n1. av vbz dt ord n1.
The growth of Christians in the World is very small, shall we not think it an injury done to these times, and to this age of the Church? Though somthing may be pleaded, put those pleas,
The growth of Christians in the World is very small, shall we not think it an injury done to these times, and to this age of the Church? Though something may be pleaded, put those pleasant,
dt n1 pp-f np1 p-acp dt n1 vbz j j, vmb pns12 xx vvi pn31 dt n1 vdn p-acp d n2, cc p-acp d n1 pp-f dt n1? cs pi vmb vbi vvn, vvd d n2,
In these declining times of the Church, we doe not attaine to the stature of our Fathers. There are not those Masculine heroick Saints, there is not the faith of Abraham, nor the patience of Job, nor the humblenesse of mind of Paul, nor the repentance of David.
In these declining times of the Church, we do not attain to the stature of our Father's. There Are not those Masculine heroic Saints, there is not the faith of Abraham, nor the patience of Job, nor the humbleness of mind of Paul, nor the Repentance of David.
p-acp d vvg n2 pp-f dt n1, pns12 vdb xx vvi p-acp dt n1 pp-f po12 n2. pc-acp vbr xx d j j n2, pc-acp vbz xx dt n1 pp-f np1, ccx dt n1 pp-f np1, ccx dt n1 pp-f n1 pp-f np1, ccx dt n1 pp-f np1.
I will not urge it there, it may be you think that you are not to expect to come so high, to come to their stastature, they were Giants, men of great stature.
I will not urge it there, it may be you think that you Are not to expect to come so high, to come to their stastature, they were Giants, men of great stature.
there is lesse conscience by farr, and lesse uprightnesse, and integrity, and lesse justice, and more love of our selves, and more love of the World by farr,
there is less conscience by Far, and less uprightness, and integrity, and less Justice, and more love of our selves, and more love of the World by Far,
pc-acp vbz dc n1 p-acp av-j, cc av-dc n1, cc n1, cc av-dc n1, cc dc n1 pp-f po12 n2, cc dc n1 pp-f dt n1 p-acp av-j,
Whereas Historians make a great question concerning the stature of men, and it is disputed both wayes, whither the stature of men now, be not lesse then in former times;
Whereas Historians make a great question Concerning the stature of men, and it is disputed both ways, whither the stature of men now, be not less then in former times;
cs np1 vvb dt j n1 vvg dt n1 pp-f n2, cc pn31 vbz vvn d n2, c-crq dt n1 pp-f n2 av, vbb xx av-dc av p-acp j n2;
though something be said both wayes, yet it is the generall Opinion of the Ancients, Plinie, and Angelius, and he quotes Homer that in his time the stature of men was not so great as in former times.
though something be said both ways, yet it is the general Opinion of the Ancients, Pliny, and Angelius, and he quotes Homer that in his time the stature of men was not so great as in former times.
cs pi vbb vvd d n2, av pn31 vbz dt j n1 pp-f dt n2-j, np1, cc np1, cc pns31 vvz np1 cst p-acp po31 n1 dt n1 pp-f n2 vbds xx av j c-acp p-acp j n2.
Not so neither, men doe not looke to stature, they doe not delight to excell; if they get a little formallity, and semblance of some grace, to be accounted such,
Not so neither, men do not look to stature, they do not delight to excel; if they get a little formality, and semblance of Some grace, to be accounted such,
xx av av-d, n2 vdb xx vvi p-acp n1, pns32 vdb xx vvi p-acp vvi; cs pns32 vvb dt j n1, cc n1 pp-f d n1, pc-acp vbi vvn d,
here is the Worlds perfection, as Lucetius sayth of Diaphantes, he was so little a man, that he saith he was borne of Attoms. Such is our stature, that we may justly think that we are made of Attoms. Yet that may be celestiall, as Publius sayd of the Family of the Lentuli, every Generation was lesse, till at last they came to Decrescit genus Christianorum. VVe decline, the World is not so old, as the Church seems to be,
Here is the World's perfection, as Lucetius say of Diaphantes, he was so little a man, that he Says he was born of Atoms. Such is our stature, that we may justly think that we Are made of Atoms. Yet that may be celestial, as Publius said of the Family of the Lentulus, every Generation was less, till At last they Come to Decrescit genus Christians. We decline, the World is not so old, as the Church seems to be,
av vbz dt ng1 n1, p-acp np1 vvz pp-f n2, pns31 vbds av j dt n1, cst pns31 vvz pns31 vbds vvn pp-f n2. d vbz po12 n1, cst pns12 vmb av-j vvi cst pns12 vbr vvn pp-f n2. av cst vmb vbi j, p-acp np1 vvd pp-f dt n1 pp-f dt np1, d n1 vbds av-dc, c-acp p-acp ord pns32 vvd p-acp fw-la fw-la np1. pns12 vvi, dt n1 vbz xx av j, p-acp dt n1 vvz pc-acp vbi,
So, we set up great Statues, and Trophees, but our stature is small, like Zacheus, there is little faith, little piety, we are of such low stature that we can hardly reach to the sight of Christ. Therefore that will not serve, we have hardly any competence of stature in our selves,
So, we Set up great Statues, and Trophies, but our stature is small, like Zacchaeus, there is little faith, little piety, we Are of such low stature that we can hardly reach to the sighed of christ. Therefore that will not serve, we have hardly any competence of stature in our selves,
np1, pns12 vvd a-acp j n2, cc n2, p-acp po12 n1 vbz j, av-j np1, a-acp vbz j n1, j n1, pns12 vbr pp-f d j n1 cst pns12 vmb av vvb p-acp dt n1 pp-f np1. av cst vmb xx vvi, pns12 vhb av d n1 pp-f n1 p-acp po12 n2,
VVe have our weekly repaire at least to the House of God, our monethly repaire to the Table of the Lord, in both these there is spirituall refection, and opportunity of strength.
We have our weekly repair At least to the House of God, our monthly repair to the Table of the Lord, in both these there is spiritual refection, and opportunity of strength.
and have plenty of nourishment, and great opportunities, and Cordialls, and the like, and yet no strength, nor growth, certainly we would conclude that that man were in a Consumption. It is so with us, we have opportunity, and meanes to thrive, and yet as I said before, we are Dwarfs to them that were before us,
and have plenty of nourishment, and great opportunities, and Cordials, and the like, and yet no strength, nor growth, Certainly we would conclude that that man were in a Consumption. It is so with us, we have opportunity, and means to thrive, and yet as I said before, we Are Dwarfs to them that were before us,
cc vhb n1 pp-f n1, cc j n2, cc n2, cc dt j, cc av dx n1, ccx n1, av-j pns12 vmd vvi cst d n1 vbdr p-acp dt n1. pn31 vbz av p-acp pno12, pns12 vhb n1, cc n2 p-acp vvb, cc av c-acp pns11 vvd a-acp, pns12 vbr ng1 p-acp pno32 cst vbdr p-acp pno12,
and yet we stand upon their Shoulders. A Dwarfe that stands upon a Giants shoulders, may see further then the Giant can, we stand upon their Shoulders,
and yet we stand upon their Shoulders. A Dwarf that Stands upon a Giants shoulders, may see further then the Giant can, we stand upon their Shoulders,
but misplaced: VVho puts a pitch, or period to his ambitious thoughts? They would grow still in honour, and preferment. Ambition many times looks after honour, and never looks behind it.
but misplaced: Who puts a pitch, or Period to his ambitious thoughts? They would grow still in honour, and preferment. Ambition many times looks After honour, and never looks behind it.
cc-acp vvn: r-crq vvz dt vvb, cc n1 p-acp po31 j n2? pns32 vmd vvi av p-acp n1, cc n1. n1 d n2 vvz p-acp n1, cc av-x vvz p-acp pn31.
Men complaine then, that they are not Elephants, and Co•••h's, their stature is nothing. In Worldly things they 〈 ◊ 〉 be Collossa's. The covetous man for Riches hath Appetite enough, he would grow on from Riches to Riches, there are no bounds that he sets •o himselfe.
Men complain then, that they Are not Elephants, and Co•••h's, their stature is nothing. In Worldly things they 〈 ◊ 〉 be Collossa's. The covetous man for Riches hath Appetite enough, he would grow on from Riches to Riches, there Are no bounds that he sets •o himself.
As he in Plato, he was called Grando, because he would have every thing great; he would have a great Hat, and great Shoes, and great Garments; so we would have every thing great but grace, there any pittance contents us, any modicum is enough;
As he in Plato, he was called Grando, Because he would have every thing great; he would have a great Hat, and great Shoes, and great Garments; so we would have every thing great but grace, there any pittance contents us, any modicum is enough;
p-acp pns31 p-acp np1, pns31 vbds vvn n1, c-acp pns31 vmd vhi d n1 j; pns31 vmd vhi dt j n1, cc j n2, cc j n2; av pns12 vmd vhi d n1 j p-acp vvb, a-acp d n1 vvz pno12, d fw-la vbz av-d;
In other things we are insatiable, in plenty; in grace, and vertue we are insensible, in w•nt: Poverty doth not pinch us in grace, and plenty doth not satisfie us in worldly things,
In other things we Are insatiable, in plenty; in grace, and virtue we Are insensible, in w•nt: Poverty does not pinch us in grace, and plenty does not satisfy us in worldly things,
p-acp j-jn n2 pns12 vbr j, p-acp n1; p-acp n1, cc n1 pns12 vbr j, p-acp j: n1 vdz xx vvi pno12 p-acp n1, cc n1 vdz xx vvi pno12 p-acp j n2,
therefore it is plaine, we doe not want Appetite, if we had the same Appetite to grace, as we have to the VVorld, there would be growth. But the true reason is, we care not for growing; we set not our minds on it,
Therefore it is plain, we do not want Appetite, if we had the same Appetite to grace, as we have to the World, there would be growth. But the true reason is, we care not for growing; we Set not our minds on it,
av pn31 vbz j, pns12 vdb xx vvi np1-n, cs pns12 vhd dt d n1 p-acp vvb, c-acp pns12 vhb p-acp dt n1, a-acp vmd vbi n1. p-acp dt j n1 vbz, pns12 vvb xx p-acp vvg; pns12 vvb xx po12 n2 p-acp pn31,
or since the last yeare, or the last receiving of the Mysteries, then we would find since our spirituall growth is so little, that there is some distemper, our meat goes through us, it stayes not with us, it doth not turne to spirituall nourishment.
or since the last year, or the last receiving of the Mysteres, then we would find since our spiritual growth is so little, that there is Some distemper, our meat Goes through us, it stays not with us, it does not turn to spiritual nourishment.
cc p-acp dt ord n1, cc dt ord vvg pp-f dt n2, cs pns12 vmd vvi a-acp po12 j n1 vbz av j, cst pc-acp vbz d vvi, po12 n1 vvz p-acp pno12, pn31 vvz xx p-acp pno12, pn31 vdz xx vvi p-acp j n1.
nay, it is easier; for we cannot add a Cubit to our corporall man, but we may add more in our spirituall. But it is carelessnesse, here is the true reason.
nay, it is Easier; for we cannot add a Cubit to our corporal man, but we may add more in our spiritual. But it is carelessness, Here is the true reason.
There are somethings beyond Exhortation, they need it not, things that are by the instinct of nature, that men doe of themselves, who needs to be Exhorted to be willing to live long,
There Are somethings beyond Exhortation, they need it not, things that Are by the instinct of nature, that men do of themselves, who needs to be Exhorted to be willing to live long,
therefore it is a wonder that we should stand in need of these Exhortations in point of grace, yet we are so dead, and lumpish, and insensible, that Exhortations will not work upon us.
Therefore it is a wonder that we should stand in need of these Exhortations in point of grace, yet we Are so dead, and lumpish, and insensible, that Exhortations will not work upon us.
av pn31 vbz dt vvb cst pns12 vmd vvi p-acp n1 pp-f d n2 p-acp n1 pp-f n1, av pns12 vbr av j, cc j, cc j, d n2 vmb xx vvi p-acp pno12.
Let this be the Exhortation, that we may remember this one, and it is a duty that conteins all; because I cannot stand on it, there are but these two motives that I will use.
Let this be the Exhortation, that we may Remember this one, and it is a duty that contains all; Because I cannot stand on it, there Are but these two motives that I will use.
vvb d vbi dt n1, cst pns12 vmb vvi d crd, cc pn31 vbz dt n1 cst vvz av-d; c-acp pns11 vmbx vvi p-acp pn31, pc-acp vbr p-acp d crd n2 cst pns11 vmb vvi.
In regard of God, he hath given us all things that lead to perfection, and growth, he would have us walk in the practise of every grace, to bring forth fruit in the practise of every virtue, he would have us yeild obedience to the Commands he gives, those many Commands in the Book of God, that should make us produce these severall graces,
In regard of God, he hath given us all things that led to perfection, and growth, he would have us walk in the practice of every grace, to bring forth fruit in the practice of every virtue, he would have us yield Obedience to the Commands he gives, those many Commands in the Book of God, that should make us produce these several graces,
p-acp n1 pp-f np1, pns31 vhz vvn pno12 d n2 cst vvb p-acp n1, cc n1, pns31 vmd vhi pno12 vvi p-acp dt n1 pp-f d n1, pc-acp vvi av n1 p-acp dt n1 pp-f d n1, pns31 vmd vhi pno12 vvi n1 p-acp dt vvz pns31 vvz, d d vvz p-acp dt n1 pp-f np1, cst vmd vvi pno12 vvi d j n2,
and come to these severall degrees. VVe had need to grow, when we look upon the work we have to doe in the VVorld, that God will call us to account for, after.
and come to these several Degrees. We had need to grow, when we look upon the work we have to do in the World, that God will call us to account for, After.
In it selfe, it is the state of perfection, we are called to be perfect, to labour after perfection: Now how should a a man labour to grow, that hath the state of perfection set him? It is true, our perfection here is in proficiency, and acknowledging our imperfection, and advancing to perfection:
In it self, it is the state of perfection, we Are called to be perfect, to labour After perfection: Now how should a a man labour to grow, that hath the state of perfection Set him? It is true, our perfection Here is in proficiency, and acknowledging our imperfection, and advancing to perfection:
O! How had he need to grow that must come to the perfection of Angells? How high must he grow, that must grow as high as Heaven? The Poets when they would set things high, they doe it by an Hyperbole, as high as Heaven. So every one of us,
OH! How had he need to grow that must come to the perfection of Angels? How high must he grow, that must grow as high as Heaven? The Poets when they would Set things high, they do it by an Hyperbole, as high as Heaven. So every one of us,
This should not discourage us, a low stature may reach Heaven, if we cannot come to it, it will come to us, in every grace there is somwhat of Heaven.
This should not discourage us, a low stature may reach Heaven, if we cannot come to it, it will come to us, in every grace there is somewhat of Heaven.
d vmd xx vvi pno12, dt j n1 vmb vvi n1, cs pns12 vmbx vvi p-acp pn31, pn31 vmb vvi p-acp pno12, p-acp d n1 pc-acp vbz av pp-f n1.
But there is a higher pitch then Heaven set us, The increase of God, and The stature of Christ. How high must men grow that must grow (according to our proportion, to the similitude of God, Be perfect as your Heavenly Father is perfect, be mercifull as your Heavenly Father is mercifull.
But there is a higher pitch then Heaven Set us, The increase of God, and The stature of christ. How high must men grow that must grow (according to our proportion, to the similitude of God, Be perfect as your Heavenly Father is perfect, be merciful as your Heavenly Father is merciful.
) How should a man grow, that will grow to be mercifull as God is? VVe cannot come to that pitch, yet we may in similitude, though not in equallity, though not in his proportion, yet in ours, we may come to be perfect men, according to the measure of the stature of Christ.
) How should a man grow, that will grow to be merciful as God is? We cannot come to that pitch, yet we may in similitude, though not in equality, though not in his proportion, yet in ours, we may come to be perfect men, according to the measure of the stature of christ.
as man ▪ In him is all the fullnesse of wisdome, and the treasures of knowledge, full of grace and truth, all grace was full, and perfect. Therefore as Christ had the most absolute pitch and stature that is possible for Angells to conceive;
as man ▪ In him is all the fullness of Wisdom, and the treasures of knowledge, full of grace and truth, all grace was full, and perfect. Therefore as christ had the most absolute pitch and stature that is possible for Angels to conceive;
c-acp n1 ▪ p-acp pno31 vbz d dt n1 pp-f n1, cc dt n2 pp-f n1, j pp-f n1 cc n1, d n1 vbds j, cc j. av p-acp np1 vhd dt ds j vvb cc n1 cst vbz j p-acp ng1 pc-acp vvi;
so Christians that make the mysticall stature of Christ, must labour to grow to a high pitch, that they may not seeme unworthy Members of so glorious, and excellent a body. It is necessary therefore that we grow,
so Christians that make the mystical stature of christ, must labour to grow to a high pitch, that they may not seem unworthy Members of so glorious, and excellent a body. It is necessary Therefore that we grow,
av np1 cst vvb dt j n1 pp-f np1, vmb vvi p-acp vvb p-acp dt j vvb, cst pns32 vmb xx vvi j n2 pp-f av j, cc j dt n1. pn31 vbz j av cst pns12 vvb,
It is observed of the Ancients for corporall stature, and it is a good Opinion of them, Homer alway brought in his Heroes, his worthies, he presented them in tall, high stature. Hector, and Ʋlisses, and Agamemnon, these that were Prin•es, men of renoune, he made them come in tall stature.
It is observed of the Ancients for corporal stature, and it is a good Opinion of them, Homer always brought in his Heroes, his worthies, he presented them in tall, high stature. Hector, and Ʋlisses, and Agamemnon, these that were Prin•es, men of renown, he made them come in tall stature.
and Cornelius for the same, and Procopius concerning Beresebius. And the Scripture gives the same commendation of Joseph, Gen. 39. Joseph was a goodly person.
and Cornelius for the same, and Procopius Concerning Beresebius. And the Scripture gives the same commendation of Joseph, Gen. 39. Joseph was a goodly person.
cc np1 p-acp dt d, cc np1 vvg np1. cc dt n1 vvz dt d n1 pp-f np1, np1 crd np1 vbds dt j n1.
And Saul was higher then all the people, from the Shoulders upward. And Herodotus observes, that the Ethiopians use to choose their Kings of the highest stature.
And Saul was higher then all the people, from the Shoulders upward. And Herodotus observes, that the Ethiopians use to choose their Kings of the highest stature.
cc np1 vbds jc cs d dt n1, p-acp dt n2 av-j. cc np1 vvz, cst dt njp2 vvi pc-acp vvi po32 n2 pp-f dt js n1.
For corporall stature sometimes is not an Ornament; for if the mind be not answerable it is rather a disgrace; and it may be beyond those proportions that are required in Decency of stature.
For corporal stature sometime is not an Ornament; for if the mind be not answerable it is rather a disgrace; and it may be beyond those proportions that Are required in Decency of stature.
p-acp j n1 av vbz xx dt n1; c-acp cs dt n1 vbb xx j pn31 vbz av-c dt n1; cc pn31 vmb vbi p-acp d n2 cst vbr vvn p-acp n1 pp-f n1.
Therefore if it be a thing so honourable, and so lovely, with men, and of God, he that is so, comes neare the similitude of Christ, and of God, and is nearest the state of Tryumphants, and most out of the millitant state, he is most in Heaven, and hath most of God in him.
Therefore if it be a thing so honourable, and so lovely, with men, and of God, he that is so, comes near the similitude of christ, and of God, and is nearest the state of Tryumphants, and most out of the militant state, he is most in Heaven, and hath most of God in him.
av cs pn31 vbb dt n1 av j, cc av j, p-acp n2, cc pp-f np1, pns31 cst vbz av, vvz av-j dt n1 pp-f np1, cc pp-f np1, cc vbz js dt n1 pp-f n2, cc av-ds av pp-f dt n1 n1, pns31 vbz av-ds p-acp n1, cc vhz av-ds pp-f np1 p-acp pno31.
Though the low Zion be called Mount Zion in Scripture, it is but a Valley to Heaven: but there is spirituall Zion, that is misticall, that in the proper ordinary acception, signifies the House of God below:
Though the low Zion be called Mount Zion in Scripture, it is but a Valley to Heaven: but there is spiritual Zion, that is mystical, that in the proper ordinary acception, signifies the House of God below:
The appearing before God in glory. And the appearing in the Courts of his presence, in the House of his worship below. The appearing before God in the Mount of Vision, when we shall see Face to face, when we shall see as we are seene;
The appearing before God in glory. And the appearing in the Courts of his presence, in the House of his worship below. The appearing before God in the Mount of Vision, when we shall see Face to face, when we shall see as we Are seen;
And the appearing before God in the Valley of Vision, the Valley of tears, the Church below. That so oft as we present holy performances, more especially when we come into his Courts, and enter into the Gates of his presence. The Church of God is the Chamber of his presence, there we make our appearing. St. Paul tells us of our appearing before God, in the Mount of vision above;
And the appearing before God in the Valley of Vision, the Valley of tears, the Church below. That so oft as we present holy performances, more especially when we come into his Courts, and enter into the Gates of his presence. The Church of God is the Chamber of his presence, there we make our appearing. Saint Paul tells us of our appearing before God, in the Mount of vision above;
Of the other David speaks, when he complaines, O when shall I come, and appeare before God! It is the Speech of an Exile. David was a banished man from the House of God, he had not free accesse to repaire thither,
Of the other David speaks, when he complains, Oh when shall I come, and appear before God! It is the Speech of an Exile. David was a banished man from the House of God, he had not free access to repair thither,
therefore that made his great complaint, When shall I appeare? That is, when shall I enter into thy presence, and tread in thy •ourts? It is worthy our consideration, that we come to the Church especially to appeare before God;
Therefore that made his great complaint, When shall I appear? That is, when shall I enter into thy presence, and tread in thy •ourts? It is worthy our consideration, that we come to the Church especially to appear before God;
we should take this consideration, to make us come with reverence, and preparednesse, because we come into a glorious presence. It should make us take heed how we behave our selves here, in these places of Divine service,
we should take this consideration, to make us come with Reverence, and preparedness, Because we come into a glorious presence. It should make us take heed how we behave our selves Here, in these places of Divine service,
If we heare the word of God, we appeare before his presence. When we come to heare the word read, or Preached, we are at the foot of the Mount, as the People received the Law.
If we hear the word of God, we appear before his presence. When we come to hear the word read, or Preached, we Are At the foot of the Mount, as the People received the Law.
Therefore if we so fit our selves to come into the presence of a man that is better then our selves, that we may come with sobriety, and acceptation; how should we fit our selves to come before God, in these inferiour places of our appearing? It is true, we are alway present to him, and he to us; but his eye,
Therefore if we so fit our selves to come into the presence of a man that is better then our selves, that we may come with sobriety, and acceptation; how should we fit our selves to come before God, in these inferior places of our appearing? It is true, we Are always present to him, and he to us; but his eye,
when we have gotten from one degree of strength to another. We must not offer to come into Gods presence unlesse we bring the Wedding Garment, some stature, this cloathing of Vertue, and grace. When we come to appeare before him, there will be an account taken of each mans strength,
when we have got from one degree of strength to Another. We must not offer to come into God's presence unless we bring the Wedding Garment, Some stature, this clothing of Virtue, and grace. When we come to appear before him, there will be an account taken of each men strength,
Much more when we appeare before God in Heaven; there shall be no appearing before God in Heaven, unlesse there there be a perfection of competency. Heaven is made for the perfect. Paul dares not think of Heaven, till he have finished his course;
Much more when we appear before God in Heaven; there shall be no appearing before God in Heaven, unless there there be a perfection of competency. Heaven is made for the perfect. Paul dares not think of Heaven, till he have finished his course;
Much more when we come into his presence of glory, then every one shall appeare, God will take account of every one, what Oyle he hath in his Lamp, what improvement he hath made of his Tallents. Then there shall be notice of each mans state, and measure, of every mans height, what growth he is come to,
Much more when we come into his presence of glory, then every one shall appear, God will take account of every one, what Oil he hath in his Lamp, what improvement he hath made of his Talents. Then there shall be notice of each men state, and measure, of every men height, what growth he is come to,
av-d av-dc c-crq pns12 vvb p-acp po31 n1 pp-f n1, av d pi vmb vvi, np1 vmb vvi vvi pp-f d crd, r-crq n1 pns31 vhz p-acp po31 n1, r-crq n1 pns31 vhz vvn pp-f po31 n2. av pc-acp vmb vbi n1 pp-f d ng1 n1, cc n1, pp-f d ng1 n1, r-crq n1 pns31 vbz vvn p-acp,
and according to his stature, shall be his reward, and Crowne. The higher stature, the higher measure of glory; to him that hath gained five Talents shall be given five Citties;
and according to his stature, shall be his reward, and Crown. The higher stature, the higher measure of glory; to him that hath gained five Talents shall be given five Cities;
to him that hath gone through many degrees of vertue, and strength, and hath glorified God by an habituall practise of piety, there shall be a high reward, to them that have gone From strength to strength, there shall be an addition of glory to glory.
to him that hath gone through many Degrees of virtue, and strength, and hath glorified God by an habitual practise of piety, there shall be a high reward, to them that have gone From strength to strength, there shall be an addition of glory to glory.
And for all, your conditions are such, that you are those that have been held a long time between hope, and feare, with doubtfull news, and ambiguous, and neutrall expectations.
And for all, your conditions Are such, that you Are those that have been held a long time between hope, and Fear, with doubtful news, and ambiguous, and neutral Expectations.
cc p-acp d, po22 n2 vbr d, cst pn22 vbr d cst vhb vbn vvn dt j n1 p-acp vvb, cc vvb, p-acp j n1, cc j, cc j n2.
And I may well presume it of you, because I measure you by my selfe: I my selfe that am wavering, have beene wearied and tortured both with good, and bad tidings,
And I may well presume it of you, Because I measure you by my self: I my self that am wavering, have been wearied and tortured both with good, and bad tidings,
cc pns11 vmb av vvi pn31 pp-f pn22, c-acp pns11 vvb pn22 p-acp po11 n1: pns11 po11 n1 cst vbm j-vvg, vhb vbn vvn cc vvn d p-acp j, cc j n2,
I have for severall dayes gone through Texts for both parts of the day, because I was resolved to proportion my Meditations to the times, however things fall out;
I have for several days gone through Texts for both parts of the day, Because I was resolved to proportion my Meditations to the times, however things fallen out;
That this is the intendment of the words, appeares by the very scope of the Psalme, which is nothing but this, a Psalme of confidence for the Church of God,
That this is the intendment of the words, appears by the very scope of the Psalm, which is nothing but this, a Psalm of confidence for the Church of God,
I shall handle the other clauses (but I shall dwell upon the last) because I shall have opportunity to remember your of that duty, that otherwise I had not spoken of,
I shall handle the other clauses (but I shall dwell upon the last) Because I shall have opportunity to Remember your of that duty, that otherwise I had not spoken of,
In the last two Verses th•re is somewhat of our affliction, We are filled with contempt, in Vers. 3. Our soul is filled with the scornefull reproach of the proud.
In the last two Verses th•re is somewhat of our affliction, We Are filled with contempt, in Vers. 3. Our soul is filled with the scornful reproach of the proud.
p-acp dt ord crd n2 av vbz av pp-f po12 n1, pns12 vbr vvn p-acp n1, p-acp np1 crd po12 n1 vbz vvn p-acp dt j n1 pp-f dt j.
Vers. 4. Is not this our case? If not your souls have not your eares been filled, at least some of you, with the scornefull reproaches of the proud? that have asked, where is now your hope? And your help? Give them leave to enjoy themselves,
Vers. 4. Is not this our case? If not your Souls have not your ears been filled, At least Some of you, with the scornful Reproaches of the proud? that have asked, where is now your hope? And your help? Give them leave to enjoy themselves,
np1 crd vbz xx d po12 n1? cs xx po22 n2 vhb xx po22 n2 vbn vvn, p-acp ds d pp-f pn22, p-acp dt j n2 pp-f dt j? cst vhb vvn, q-crq vbz av po22 vvb? cc po22 vvi? vvb pno32 vvi pc-acp vvi px32,
but remember it is not so much for them to boast in a state flying, as those that are in hope of pursuite. But let them support their tottering ruinous cause, by insolent Questions;
but Remember it is not so much for them to boast in a state flying, as those that Are in hope of pursuit. But let them support their tottering ruinous cause, by insolent Questions;
There is the Covenant, in the which all Christians doe enter here in the person of David, and that is to give God the delight of their eyes, the strength of every part, the glory of that most excellent sence, to be excercised in that act of R•ligion, of lifting up their eyes to God.
There is the Covenant, in the which all Christians do enter Here in the person of David, and that is to give God the delight of their eyes, the strength of every part, the glory of that most excellent sense, to be exercised in that act of R•ligion, of lifting up their eyes to God.
pc-acp vbz dt n1, p-acp dt r-crq d np1 vdb vvi av p-acp dt n1 pp-f np1, cc d vbz pc-acp vvi np1 dt n1 pp-f po32 n2, dt n1 pp-f d vvi, dt n1 pp-f cst av-ds j n1, pc-acp vbi vvn p-acp d n1 pp-f n1, pp-f vvg a-acp po32 n2 p-acp np1.
The Duty, the Direction. The proficiency. The perpetuation. And all these are presented unto your view by an awaking particle set in the front. Behold.
The Duty, the Direction. The proficiency. The perpetuation. And all these Are presented unto your view by an awaking particle Set in the front. Behold.
dt n1, dt n1. dt n1. dt n1. cc d d vbr vvn p-acp po22 n1 p-acp dt vvg n1 vvn p-acp dt n1. vvb.
It is not enough to say, I doe, unlesse we add, I will; and it is not enough to say, I will, unlesse we for the present doe, I doe, without I will, is inconstancy,
It is not enough to say, I do, unless we add, I will; and it is not enough to say, I will, unless we for the present doe, I do, without I will, is inconstancy,
He that lifts up his eyes to God, lifts them to Heaven, because it is Gods Throne; he that lifts up his eyes to Heaven, lifts them to the Hills. The Heavens are those Mountaines of Spices, those hills of excellency, Hills transparent for substance, beyond all apprehension, for altitude.
He that lifts up his eyes to God, lifts them to Heaven, Because it is God's Throne; he that lifts up his eyes to Heaven, lifts them to the Hills. The Heavens Are those Mountains of Spices, those hills of excellency, Hills transparent for substance, beyond all apprehension, for altitude.
If the soul have an intendment to lift up the heart to God, then the hands will be ready to expresse her affections, and the Tongue will be ready to expresse her notions, and the Eye will be ready to share in the beatificall, excellent Vision; here is variety in regard of Instruments. So that now we may take it either way,
If the soul have an intendment to lift up the heart to God, then the hands will be ready to express her affections, and the Tongue will be ready to express her notions, and the Eye will be ready to share in the beatifical, excellent Vision; Here is variety in regard of Instruments. So that now we may take it either Way,
or both wayes, when David speaks of lifting up his eyes, we may understand it, both of the eyes of the body, and the eyes of the mind, for the eyes of the mind, they quicken, and direct, the eyes of the body; and the eyes of the body, they testifie the devotion,
or both ways, when David speaks of lifting up his eyes, we may understand it, both of the eyes of the body, and the eyes of the mind, for the eyes of the mind, they quicken, and Direct, the eyes of the body; and the eyes of the body, they testify the devotion,
cc d n2, c-crq np1 vvz pp-f vvg a-acp po31 n2, pns12 vmb vvi pn31, d pp-f dt n2 pp-f dt n1, cc dt n2 pp-f dt n1, p-acp dt n2 pp-f dt n1, pns32 vvi, cc vvb, dt n2 pp-f dt n1; cc dt n2 pp-f dt n1, pns32 vvi dt n1,
For the eyes of the mind too, God hath indued the mind with grace, and reason, and for what end? That while he is upon Earth, he should know which way to have his converse in Heaven, which cannot otherwise be done,
For the eyes of the mind too, God hath endued the mind with grace, and reason, and for what end? That while he is upon Earth, he should know which Way to have his converse in Heaven, which cannot otherwise be done,
Ʋnto thee I lift mine eyes, and the eyes of a Servant, and the eyes of a Hand-maid: So doe our eyes. David runs upon it oft, to point out that it should be done alway; or to shew the diversity of eyes that are in us.
Ʋnto thee I lift mine eyes, and the eyes of a Servant, and the eyes of a Handmaid: So do our eyes. David runs upon it oft, to point out that it should be done always; or to show the diversity of eyes that Are in us.
np1 pno21 pns11 vvb po11 n2, cc dt n2 pp-f dt n1, cc dt n2 pp-f dt n1: av vdb po12 n2. np1 vvz p-acp pn31 av, pc-acp vvi av cst pn31 vmd vbi vdn av; cc pc-acp vvi dt n1 pp-f n2 cst vbr p-acp pno12.
There are but two of the body, but there are many more of the mind. That that is said of the Saints glorified, of the living Creatures, Revel. 4. That they were full of eyes, before, and behind.
There Are but two of the body, but there Are many more of the mind. That that is said of the Saints glorified, of the living Creatures, Revel. 4. That they were full of eyes, before, and behind.
Seing beatificall happinesse consists in Vision, they must be all eye, that they may be all blessed, that they may be full of vision, they are full of eyes, before, and behind; there is good reason that the glorified Saints should be full of eyes.
Sing beatifical happiness consists in Vision, they must be all eye, that they may be all blessed, that they may be full of vision, they Are full of eyes, before, and behind; there is good reason that the glorified Saints should be full of eyes.
And there is good reason that the Saints millitant should be full of eyes too: The eyes that they have, have both positures, to look back to the promises fullfilled,
And there is good reason that the Saints militant should be full of eyes too: The eyes that they have, have both positures, to look back to the promises Fulfilled,
cc pc-acp vbz j n1 cst dt n2 n1 vmd vbi j pp-f n2 av: dt n2 cst pns32 vhb, vhb d n2, pc-acp vvi av p-acp dt n2 vvn,
the eye carries the Candle to our Prayers, to lead them the way to Heaven, it goes before them, to point them the way, there is the eye of Devotion in Prayer,
the eye carries the Candle to our Prayers, to led them the Way to Heaven, it Goes before them, to point them the Way, there is the eye of Devotion in Prayer,
So now, the summ of all is this, that it is a speciall act of Religion to lift up our eyes to God. It is an act of Religion, not onely for the mind, but to lift up the eyes of the body. It shall appeare to be an act of Religion, easily,
So now, the sum of all is this, that it is a special act of Religion to lift up our eyes to God. It is an act of Religion, not only for the mind, but to lift up the eyes of the body. It shall appear to be an act of Religion, Easily,
an act of piety by the contrary. The Scripture useth the other, the contrary, as an act of superstition, and Idolatry. In Ezek. 18. God blames them there and threatens them,
an act of piety by the contrary. The Scripture uses the other, the contrary, as an act of Superstition, and Idolatry. In Ezekiel 18. God blames them there and threatens them,
We owe God the strength of our bodies, as well as of our souls. He that sayth, we shall worship God withall our soule, saith we shall worship God with all our strength. If we owe God the strength of our bodies, we owe him no part more then the eye. The eyes are the glory of the body, those Lamps have more of Heaven, then any part of the body, there is no part of the body that pertakes so much of Heaven, as the eye.
We owe God the strength of our bodies, as well as of our Souls. He that say, we shall worship God withal our soul, Says we shall worship God with all our strength. If we owe God the strength of our bodies, we owe him no part more then the eye. The eyes Are the glory of the body, those Lamps have more of Heaven, then any part of the body, there is no part of the body that partakes so much of Heaven, as the eye.
pns12 vvb np1 dt n1 pp-f po12 n2, c-acp av c-acp pp-f po12 n2. pns31 cst vvz, pns12 vmb vvi np1 av po12 n1, vvz pns12 vmb vvi np1 p-acp d po12 n1. cs pns12 vvb np1 dt n1 pp-f po12 n2, pns12 vvb pno31 dx n1 av-dc cs dt n1. dt n2 vbr dt vvb pp-f dt n1, d n2 vhb dc pp-f n1, av d n1 pp-f dt n1, pc-acp vbz dx n1 pp-f dt n1 cst vvz av d pp-f n1, p-acp dt n1.
There is no part that God bestowed so much cost on in the creation, as on the eye. Therefore the strength of the eye must returne upon him, the curiosity of the eye is such, that all the Jewells, and precious stones in the World, are not able to match the excellency of the eye. The next reason is,
There is no part that God bestowed so much cost on in the creation, as on the eye. Therefore the strength of the eye must return upon him, the curiosity of the eye is such, that all the Jewels, and precious stones in the World, Are not able to match the excellency of the eye. The next reason is,
pc-acp vbz dx n1 cst np1 vvd av d vvb p-acp p-acp dt n1, c-acp p-acp dt n1. av dt n1 pp-f dt n1 vmb vvi p-acp pno31, dt n1 pp-f dt n1 vbz d, cst d dt n2, cc j n2 p-acp dt n1, vbr xx j pc-acp vvi dt n1 pp-f dt n1. dt ord n1 vbz,
as in the eye. What ever the affection of the heart be, it will appeare in the eye. If it be sorrow, it will appeare in the eye, the eye will be dejected. If it be anger, the eye will sparkle. If it be devotion, the eye will be lift up.
as in the eye. What ever the affection of the heart be, it will appear in the eye. If it be sorrow, it will appear in the eye, the eye will be dejected. If it be anger, the eye will sparkle. If it be devotion, the eye will be lift up.
It is the very beames, the strength of the beames of the eye, when they are enlivened by faith, that pierce Heaven, as well as our words pierce Heaven with ejaculations. God reads the very notions, and thoughts of our hearts, in our eyes: though he need not these wayes to know them,
It is the very beams, the strength of the beams of the eye, when they Are enlivened by faith, that pierce Heaven, as well as our words pierce Heaven with ejaculations. God reads the very notions, and thoughts of our hearts, in our eyes: though he need not these ways to know them,
for he reads them in the heart it selfe, but when the eye testifies them, it is a testimony of that we think, given by our eye. There are many testimonies in the lifting up the eyes to Heaven.
for he reads them in the heart it self, but when the eye Testifies them, it is a testimony of that we think, given by our eye. There Are many testimonies in the lifting up the eyes to Heaven.
the loftinesse is the lownesse; there is nothing lower then pride. The humble mans eye is aloft, though it be below, and the proud mans eye is low, though it be aloft; infidelity, and pride, will not carry above the Earth;
the loftiness is the lowness; there is nothing lower then pride. The humble men eye is aloft, though it be below, and the proud men eye is low, though it be aloft; infidelity, and pride, will not carry above the Earth;
A man that lifts up his eye to God, he acknowledgeth thus much, Lord, I am thy Servant, he acknowledgeth that he hath all from him, his body, and his soule; his body is not his owne, his eyes are not his owne, but for Gods service;
A man that lifts up his eye to God, he acknowledgeth thus much, Lord, I am thy Servant, he acknowledgeth that he hath all from him, his body, and his soul; his body is not his own, his eyes Are not his own, but for God's service;
dt n1 cst vvz a-acp po31 n1 p-acp np1, pns31 vvz av av-d, n1, pns11 vbm po21 n1, pns31 vvz cst pns31 vhz d p-acp pno31, po31 n1, cc po31 n1; po31 n1 vbz xx po31 d, po31 n2 vbr xx po31 d, p-acp p-acp ng1 n1;
A man that lifts up his eyes to Heaven, acknowledgeth that he receives every good blessing, every perfect gift from above, that he receives all from the hand of God. It is a testimony of a thankfull heart.
A man that lifts up his eyes to Heaven, acknowledgeth that he receives every good blessing, every perfect gift from above, that he receives all from the hand of God. It is a testimony of a thankful heart.
Then, it is a testimony of a Heavenly heart, he that lifts up his eyes to Heaven, acknowledgeth that he is weary of the Earth, his heart is not there, his hope, and desire is above. A man will cast his eye where his wishes are;
Then, it is a testimony of a Heavenly heart, he that lifts up his eyes to Heaven, acknowledgeth that he is weary of the Earth, his heart is not there, his hope, and desire is above. A man will cast his eye where his wishes Are;
So a man that humbles himselfe in Prayer, he lifts up his eyes to Heaven, he looks and spies whence Salvation comes, where he shall have help, and whence he receives comfort; the soul looks up,
So a man that humbles himself in Prayer, he lifts up his eyes to Heaven, he looks and spies whence Salvation comes, where he shall have help, and whence he receives Comfort; the soul looks up,
If we be disconsolate, the eye looks up for comfort: If we be in persecution, the eye looks about for rest: If we be burthened, the eye looks for ease; if we be in want, the eye looks for supply, in every affliction, the eye spies out the comfort for all;
If we be disconsolate, the eye looks up for Comfort: If we be in persecution, the eye looks about for rest: If we be burdened, the eye looks for ease; if we be in want, the eye looks for supply, in every affliction, the eye spies out the Comfort for all;
Therefore we must labour, and exercise our selves to give God the glory of our eyes, as well as the glory of our Lips, and then we give him the glory of our eyes, when we lift up our eyes,
Therefore we must labour, and exercise our selves to give God the glory of our eyes, as well as the glory of our Lips, and then we give him the glory of our eyes, when we lift up our eyes,
av pns12 vmb vvi, cc vvi po12 n2 pc-acp vvi np1 dt n1 pp-f po12 n2, c-acp av c-acp dt n1 pp-f po12 n2, cc av pns12 vvb pno31 dt n1 pp-f po12 n2, c-crq pns12 vvb a-acp po12 n2,
There are adulterous eyes, there are proud, and haughty eyes, take heed of bringing these to God, close them, close them rather, wink when you come to God, open not those eyes.
There Are adulterous eyes, there Are proud, and haughty eyes, take heed of bringing these to God, close them, close them rather, wink when you come to God, open not those eyes.
pc-acp vbr j n2, pc-acp vbr j, cc j n2, vvb n1 pp-f vvg d p-acp np1, j pno32, vvb pno32 av-c, vvb c-crq pn22 vvb p-acp np1, vvb xx d n2.
Then, they must be humble eyes that must look to that Throne of Majestie, they must not be eyes that are fastidious, and lustfull. Then, they must be innocent eyes, not bloud-shot, not revengefull eyes, that must look up to that God of mercy, and goodnesse.
Then, they must be humble eyes that must look to that Throne of Majesty, they must not be eyes that Are fastidious, and lustful. Then, they must be innocent eyes, not bloodshot, not revengeful eyes, that must look up to that God of mercy, and Goodness.
av, pns32 vmb vbi j n2 cst vmb vvi p-acp d n1 pp-f n1, pns32 vmb xx vbi n2 cst vbr j, cc j. av, pns32 vmb vbi j-jn n2, xx j, xx j n2, cst vmb vvi a-acp p-acp d n1 pp-f n1, cc n1.
Now the eyes of the mind are the strongest, if the heart be kept innocent, and upright, and in purity, let us bring these eyes to God, look up to him with these eyes.
Now the eyes of the mind Are the Strongest, if the heart be kept innocent, and upright, and in purity, let us bring these eyes to God, look up to him with these eyes.
av dt n2 pp-f dt n1 vbr dt js, cs dt n1 vbb vvn j-jn, cc av-j, cc p-acp n1, vvb pno12 vvi d n2 p-acp np1, vvb a-acp p-acp pno31 p-acp d n2.
First, it is not said, simply, as Servants look to their Masters, and a Maiden to her mistresse, but as the eyes of Servants are towards their Masters,
First, it is not said, simply, as Servants look to their Masters, and a Maiden to her mistress, but as the eyes of Servants Are towards their Masters,
But there is a service that is to be done with the eye. A man may shew obedience, and observance, and reverence with his eye; a man may give a shrewd, untoward answer with his eye, as well as with his Tongue. A Servant may testifie his chearfull, and diligent attendance on his Master, with his eye; if there be obedience, it will appeare in the eye.
But there is a service that is to be done with the eye. A man may show Obedience, and observance, and Reverence with his eye; a man may give a shrewd, untoward answer with his eye, as well as with his Tongue. A Servant may testify his cheerful, and diligent attendance on his Master, with his eye; if there be Obedience, it will appear in the eye.
Againe, it should be so generall a respect, and good demeanour that Servants should carry towards their Masters, that even their eyes should testifie it;
Again, it should be so general a respect, and good demeanour that Servants should carry towards their Masters, that even their eyes should testify it;
av, pn31 vmd vbi av j dt n1, cc j n1 cst n2 vmd vvi p-acp po32 n2, cst av po32 n2 vmd vvi pn31;
their eyes should be acquainted with their Masters will, as Plau•us speaks well, a good Servant is so acquainted with his Masters affairs, that his very eye knowes what his Master would have;
their eyes should be acquainted with their Masters will, as Plau•us speaks well, a good Servant is so acquainted with his Masters affairs, that his very eye knows what his Master would have;
A Master may give Commands as well with his eye, as with his voyce, Non solum ore, &c. A Master will Command not onely with his voyce, but with his hand, and with his eye: so a Servant may obey, and expresse his behaviour,
A Master may give Commands as well with his eye, as with his voice, Non solum over, etc. A Master will Command not only with his voice, but with his hand, and with his eye: so a Servant may obey, and express his behaviour,
dt n1 vmb vvi vvz c-acp av p-acp po31 n1, a-acp p-acp po31 n1, fw-fr fw-la n1, av dt n1 vmb vvi xx av-j p-acp po31 n1, p-acp p-acp po31 n1, cc p-acp po31 n1: av dt n1 vmb vvi, cc vvi po31 n1,
or Tongue, but with his very eye, Non ore, &c. he eyes, and obeys with his eye, as well as with his voyce. Therefore it is, As the eyes of Servants are towards their Masters.
or Tongue, but with his very eye, Non over, etc. he eyes, and obeys with his eye, as well as with his voice. Therefore it is, As the eyes of Servants Are towards their Masters.
cc n1, cc-acp p-acp po31 j vvb, fw-fr n1, av pns31 n2, cc vvz p-acp po31 n1, c-acp av c-acp p-acp po31 n1. av pn31 vbz, p-acp dt n2 pp-f n2 vbr p-acp po32 n2.
Secondly, it is not said simply, as the eyes of Servants are towards their Masters, but as the eyes of Servants are towards the hands of their Masters,
Secondly, it is not said simply, as the eyes of Servants Are towards their Masters, but as the eyes of Servants Are towards the hands of their Masters,
because it is the hand by which they governe, it is the hand by which they correct, therefore still the Servant keeps his eye upon the hand of his Master.
Because it is the hand by which they govern, it is the hand by which they correct, Therefore still the Servant keeps his eye upon the hand of his Master.
As Plantus sayth well, it is by the hand that the Master orders, and governes, therefore the Servant hath his eye upon his hand. It is a testimony of all reverence, and a testimony of subjection, and submission, and humiliation.
As Plants say well, it is by the hand that the Master order, and governs, Therefore the Servant hath his eye upon his hand. It is a testimony of all Reverence, and a testimony of subjection, and submission, and humiliation.
p-acp np1 vvz av, pn31 vbz p-acp dt n1 cst dt n1 n2, cc vvz, av dt n1 vhz po31 n1 p-acp po31 n1. pn31 vbz dt n1 pp-f d n1, cc dt n1 pp-f n1, cc n1, cc n1.
Then, it is a testimony of his hope, it is a bountifull hand that the Master rewards with, he keeps his eyes upon his hands, thence he receives his reward.
Then, it is a testimony of his hope, it is a bountiful hand that the Master rewards with, he keeps his eyes upon his hands, thence he receives his reward.
if it be but the pointing of the finger, but the wagging of the hand, if he know his Masters will he accounts that a Command. A Servant must not alway stay so long till his Master give him a Command, but any expression of his Master will serve the turne, it stands for a Command,
if it be but the pointing of the finger, but the wagging of the hand, if he know his Masters will he accounts that a Command. A Servant must not always stay so long till his Master give him a Command, but any expression of his Master will serve the turn, it Stands for a Command,
That if he be a good Servant he should not need to have many perswasions, and entreaties, but he should be as a Monosillable, one word should be enough.
That if he be a good Servant he should not need to have many persuasions, and entreaties, but he should be as a Monosyllable, one word should be enough.
cst cs pns31 vbb dt j n1 pns31 vmd xx vvi pc-acp vhi d n2, cc n2, cc-acp pns31 vmd vbi p-acp dt n1, crd n1 vmd vbi av-d.
To shew, that a good Servant is of a docible disposition, and tractable, therefore it is said, he looks to the hands of his Master, to shew that he is ready, he is at hand, he is at his Elbow; it is his joy, and delight,
To show, that a good Servant is of a docible disposition, and tractable, Therefore it is said, he looks to the hands of his Master, to show that he is ready, he is At hand, he is At his Elbow; it is his joy, and delight,
In the third place, it is not barely said, As the eyes of Servants are to the hands of their Masters, but it is added, As the eyes of a Hand-maid are to her Mistresse.
In the third place, it is not barely said, As the eyes of Servants Are to the hands of their Masters, but it is added, As the eyes of a Handmaid Are to her Mistress.
Here is mention of both Sexes, and both Governours, Master, and Mistresse, Servants, and Hand-maid. What should be the reason? To take away all scruples, and to remove all doubts.
Here is mention of both Sexes, and both Governors, Master, and Mistress, Servants, and Handmaid. What should be the reason? To take away all scruples, and to remove all doubts.
av vbz n1 pp-f d n2, cc d n2, n1, cc n1, n2, cc n1. q-crq vmd vbi dt n1? p-acp vvi av d n2, cc pc-acp vvi d n2.
The one to shew this, that there is obedience, attendance, and respect, and observance, and reverence due to all kind of Masters, from Servants, whither of superiour, or of inferiour Servants.
The one to show this, that there is Obedience, attendance, and respect, and observance, and Reverence due to all kind of Masters, from Servants, whither of superior, or of inferior Servants.
dt crd pc-acp vvi d, cst pc-acp vbz n1, n1, cc n1, cc n1, cc n1 j-jn p-acp d j pp-f n2, p-acp n2, q-crq pp-f j-jn, cc pp-f j-jn n2.
Look as it is in the other relation of Parentage; the Scripture is carefull not onely to preserve the honour of the Father, but because the Mother is more subject to be contemned, and despised,
Look as it is in the other Relation of Parentage; the Scripture is careful not only to preserve the honour of the Father, but Because the Mother is more Subject to be contemned, and despised,
therefore twise for once of honour to the Father, we read of honour to the Mother. And as it takes order to give respect to the Master, so to the Mistresse, they must have respect, let them be of what sex, or state,
Therefore twice for once of honour to the Father, we read of honour to the Mother. And as it Takes order to give respect to the Master, so to the Mistress, they must have respect, let them be of what sex, or state,
av av p-acp a-acp pp-f n1 p-acp dt n1, pns12 vvb pp-f n1 p-acp dt n1. cc c-acp pn31 vvz n1 pc-acp vvi n1 p-acp dt n1, av p-acp dt n1, pns32 vmb vhi n1, vvb pno32 vbi pp-f r-crq n1, cc n1,
whether they be those that are bound, or hixed, whether they be old, or young, their eyes must be towards their Masters, not onely their eyes, but their hearts, Not with eye-service, as the Apostle sayth.
whither they be those that Are bound, or hixed, whither they be old, or young, their eyes must be towards their Masters, not only their eyes, but their hearts, Not with eye-service, as the Apostle say.
cs pns32 vbb d cst vbr vvn, cc vvn, cs pns32 vbb j, cc j, po32 n2 vmb vbi p-acp po32 n2, xx av-j po32 n2, p-acp po32 n2, xx p-acp n1, p-acp dt n1 vvz.
See, it is a point of Conscience for Servants to be dutifull to their Masters. I am glad I have the point in hand, I have oft desir'd to have an opportunity.
See, it is a point of Conscience for Servants to be dutiful to their Masters. I am glad I have the point in hand, I have oft desired to have an opportunity.
It is a point of Conscience for Servants to give respect to their Masters, in serving them, they serve the Lord, as Serving the Lord, sayth the Apostle, not with eye-service, but with the service of the heart, they must serve them with the heart, as well as with the eye, the heart must not entertaine a hard surmise, or make an ill construction, they must not think evill of their Masters. They serve the Lord.
It is a point of Conscience for Servants to give respect to their Masters, in serving them, they serve the Lord, as Serving the Lord, say the Apostle, not with eye-service, but with the service of the heart, they must serve them with the heart, as well as with the eye, the heart must not entertain a hard surmise, or make an ill construction, they must not think evil of their Masters. They serve the Lord.
or put himselfe to the jurisdiction of another, 〈 ◊ 〉 the time, be it more or lesse, he is not his owne, he par• with himselfe, while that relation holds.
or put himself to the jurisdiction of Another, 〈 ◊ 〉 the time, be it more or less, he is not his own, he par• with himself, while that Relation holds.
cc vvd px31 p-acp dt n1 pp-f n-jn, 〈 sy 〉 dt n1, vbb pn31 av-dc cc av-dc, pns31 vbz xx po31 d, pns31 n1 p-acp px31, cs d n1 vvz.
It is a very rare, and hard thing to find a conscionable Servant. Servants have gotten now the Reines on their owne necks, they have cast off the yoake.
It is a very rare, and hard thing to find a conscionable Servant. Servants have got now the Reins on their own necks, they have cast off the yoke.
pn31 vbz dt j j, cc j n1 pc-acp vvi dt j n1. n2 vhb vvn av dt n2 p-acp po32 d n2, pns32 vhb vvn a-acp dt n1.
that they are more servile a great deale in their manners, then in their condition, they have evill Tongues, and evill eyes, and light fingers, and evill nurture every way.
that they Are more servile a great deal in their manners, then in their condition, they have evil Tongues, and evil eyes, and Light fingers, and evil nurture every Way.
cst pns32 vbr av-dc j dt j n1 p-acp po32 n2, av p-acp po32 n1, pns32 vhb j-jn n2, cc j-jn n2, cc j n2, cc j-jn n1 d n1.
A good Servant is a great Jewell, not onely because he is usefull, but because he is rare, and their Religion is like their state, there are few of them conscionable.
A good Servant is a great Jewel, not only Because he is useful, but Because he is rare, and their Religion is like their state, there Are few of them conscionable.
dt j n1 vbz dt j n1, xx av-j c-acp pns31 vbz j, p-acp c-acp pns31 vbz j, cc po32 n1 vbz av-j po32 n1, a-acp vbr d pp-f pno32 j.
Whether it be so that the fault be in your selves, or no, (it should be your duty to look whether it be so or no) that some of you when you were Servants, were such to your Masters,
Whither it be so that the fault be in your selves, or no, (it should be your duty to look whither it be so or not) that Some of you when you were Servants, were such to your Masters,
cs pn31 vbb av cst dt n1 vbb p-acp po22 n2, cc uh-dx, (pn31 vmd vbi po22 n1 pc-acp vvi cs pn31 vbb av cc xx) cst d pp-f pn22 c-crq pn22 vbdr ng1, vbdr d p-acp po22 n2,
Or whether you be not carefull to Teach them better, you instruct them in the mysteries of your Trades that they may serve you, but never care to instruct them in the feare of the Lord, that they may serve the Church, and serve God, and such comfort, and successe you have;
Or whither you be not careful to Teach them better, you instruct them in the Mysteres of your Trades that they may serve you, but never care to instruct them in the Fear of the Lord, that they may serve the Church, and serve God, and such Comfort, and success you have;
cc cs pn22 vbb xx j p-acp vvb pno32 av-jc, pn22 vvb pno32 p-acp dt n2 pp-f po22 n2 cst pns32 vmb vvi pn22, p-acp av-x vvb pc-acp vvi pno32 p-acp dt n1 pp-f dt n1, cst pns32 vmb vvi dt n1, cc vvi np1, cc d n1, cc n1 pn22 vhb;
like Maid, like Mistresse, you may know the Mistresse by the Maid, and the Master by the Servant. They observe in you distempers, and doe you wonder that your Servants are so? They observe in their Masters dealing fraud, and cozenage, and doe you think that they will not cozen? The Maids see pride in the behaviour of their Mistresses, they are conscious to all,
like Maid, like Mistress, you may know the Mistress by the Maid, and the Master by the Servant. They observe in you distempers, and do you wonder that your Servants Are so? They observe in their Masters dealing fraud, and cozenage, and do you think that they will not cozen? The Maids see pride in the behaviour of their Mistress's, they Are conscious to all,
it becomes you to redeeme this imputation that lies on your state, and condition, it is a good state in it selfe, but you make it ill by your carriage. Remember with your selves, that though you be Servants to men, yet you are Free-men to God; he that is mans Servant, is the Lords Free-man, if he give conscionable service, serving God in his Master. Remember God will call you to account for the service you have done to your Masters, as well as of that you doe to himselfe, and of the neglect to them, as well as of himselfe. Remember how bountifully God rewarded Joseph, and Jacob, when they were Servants.
it becomes you to Redeem this imputation that lies on your state, and condition, it is a good state in it self, but you make it ill by your carriage. remember with your selves, that though you be Servants to men, yet you Are Freemen to God; he that is men Servant, is the lords Freeman, if he give conscionable service, serving God in his Master. remember God will call you to account for the service you have done to your Masters, as well as of that you do to himself, and of the neglect to them, as well as of himself. remember how bountifully God rewarded Joseph, and Jacob, when they were Servants.
Remember how he thought on the People of Israel, when they were Servants in a strang Land. Remember how Christ honoured that condition (I speake that it is much for your honour) Christ honoured it, He tooke upon him the forme of a Servant.
remember how he Thought on the People of Israel, when they were Servants in a strange Land. remember how christ honoured that condition (I speak that it is much for your honour) christ honoured it, He took upon him the Form of a Servant.
Here is an honour done to you above your Masters; though he were Lord of all, yet here was the manifestation of his humiliation, he tooke the forme of a Servant:
Here is an honour done to you above your Masters; though he were Lord of all, yet Here was the manifestation of his humiliation, he took the Form of a Servant:
and not angelicall, as indeed it was an honour, then it was an honour done to Servants, that Christ would stoop so low to take upon him the forme of a Servant. Whatsoever place, or state Christ took he honoured it, he honoured the Manger, that he made it his Cradle; and he honoured the Crosse, by that death that he was pleased to suffer,
and not angelical, as indeed it was an honour, then it was an honour done to Servants, that christ would stoop so low to take upon him the Form of a Servant. Whatsoever place, or state christ took he honoured it, he honoured the Manger, that he made it his Cradle; and he honoured the Cross, by that death that he was pleased to suffer,
cc xx j, c-acp av pn31 vbds dt n1, cs pn31 vbds dt n1 vdn p-acp n2, cst np1 vmd vvi av j pc-acp vvi p-acp pno31 dt n1 pp-f dt n1. r-crq n1, cc n1 np1 vvd pns31 vvd pn31, pns31 vvd dt n1, cst pns31 vvd pn31 po31 n1; cc pns31 vvd dt n1, p-acp d n1 cst pns31 vbds vvn pc-acp vvi,
labour to bring honour to your estate, to bring honour to God in your service, to bring credite to your Religion, and profession, to be better then your Masters (if they goe not along with you to Heaven) to be Children of God, to be rich in grace, to be precious to him;
labour to bring honour to your estate, to bring honour to God in your service, to bring credit to your Religion, and profession, to be better then your Masters (if they go not along with you to Heaven) to be Children of God, to be rich in grace, to be precious to him;
as Servants should be to their Masters, and not as they are. You must labour to make the times as they have been, that we may fetch the similitude from you, to say, As the eyes of Servants are to the hands of their Masters.
as Servants should be to their Masters, and not as they Are. You must labour to make the times as they have been, that we may fetch the similitude from you, to say, As the eyes of Servants Are to the hands of their Masters.
There will be the duty of you that are Masters, and it wil be your shame more then of your Servants, that you doe not serve God, and there will be directions in all doubtings, and expectations to waite on God till he have mercy upon us.
There will be the duty of you that Are Masters, and it will be your shame more then of your Servants, that you do not serve God, and there will be directions in all doubtings, and Expectations to wait on God till he have mercy upon us.
pc-acp vmb vbi dt n1 pp-f pn22 cst vbr n2, cc pn31 vmb vbi po22 n1 av-dc av pp-f po22 n2, cst pn22 vdb xx vvi np1, cc pc-acp vmb vbi n2 p-acp d n2, cc n2 p-acp vvb p-acp np1 c-acp pns31 vhb n1 p-acp pno12.
IT is a Scripture you see that runs upon similitude, and the strength, and life of a similitude is in conformity, and proportion; and in things that are proportionable, there are in the generall but two things to be considered;
IT is a Scripture you see that runs upon similitude, and the strength, and life of a similitude is in conformity, and proportion; and in things that Are proportionable, there Are in the general but two things to be considered;
pn31 vbz dt n1 pn22 vvb cst vvz p-acp n1, cc dt n1, cc n1 pp-f dt n1 vbz p-acp n1, cc n1; cc p-acp n2 cst vbr j, pc-acp vbr p-acp dt n1 p-acp crd n2 pc-acp vbi vvn;
And these two lines they are very observable now in this Text. There is the first the line from which the similitude is drawne, that is the exemplary line, in the first halfe of the words, Behold, as the eyes of Servants looke to the hands of their Masters,
And these two lines they Are very observable now in this Text. There is the First the line from which the similitude is drawn, that is the exemplary line, in the First half of the words, Behold, as the eyes of Servants look to the hands of their Masters,
cc d crd n2 pns32 vbr av j av p-acp d np1 pc-acp vbz dt ord dt n1 p-acp r-crq dt n1 vbz vvn, cst vbz dt j vvi, p-acp dt ord n-jn pp-f dt n2, vvb, c-acp dt n2 pp-f n2 vvb p-acp dt n2 pp-f po32 n2,
The duty of Christians, to know that they must dedicate to God, as the faculties of their mind, so the parts of their bodies, their Tongue, that is their glory, and their eyes, those are their Lamps, and the light of their bodies;
The duty of Christians, to know that they must dedicate to God, as the faculties of their mind, so the parts of their bodies, their Tongue, that is their glory, and their eyes, those Are their Lamps, and the Light of their bodies;
Secondly, the duty that concernes you that are of the lower sort, those that are in the condition of Servants, of what sex soever, that it is a conscionable performance that God expects at the hands of Servants, to give faithfull, and constant obedience, and conformity in all things, in a submission,
Secondly, the duty that concerns you that Are of the lower sort, those that Are in the condition of Servants, of what sex soever, that it is a conscionable performance that God expects At the hands of Servants, to give faithful, and constant Obedience, and conformity in all things, in a submission,
And the first of these is the Paralell that matcheth the Coppie, the proficiency that Christians make by the documents they have from these temporall relations;
And the First of these is the Parallel that Matches the Copy, the proficiency that Christians make by the documents they have from these temporal relations;
cc dt ord pp-f d vbz dt vvi cst vvz dt n1, dt n1 cst np1 vvi p-acp dt n2 pns32 vhb p-acp d j n2;
and it is set downe here by a great deale of advantage, there is never a word but hath its emphasis, and there is never a word but will require a reason to be given of it,
and it is Set down Here by a great deal of advantage, there is never a word but hath its emphasis, and there is never a word but will require a reason to be given of it,
But because he had mentioned the eyes of Servants before, he mentions the eyes of Christians, the Servants of God now, So our eyes waite. It shews us thus much, that our eye is the Hand-maid of the soule, that is exercised in all those duties of piety, in which the soul is conversant.
But Because he had mentioned the eyes of Servants before, he mentions the eyes of Christians, the Servants of God now, So our eyes wait. It shows us thus much, that our eye is the Handmaid of the soul, that is exercised in all those duties of piety, in which the soul is conversant.
So the eye is a faithfull Hand-maid. The eye looks not downe when the soul looks up; it not onely looks, but waits. Therefore he mentions the eye, to shew, that the eye of a Christian must be indefatigable in looking up to God.
So the eye is a faithful Handmaid. The eye looks not down when the soul looks up; it not only looks, but waits. Therefore he mentions the eye, to show, that the eye of a Christian must be indefatigable in looking up to God.
It not onely beares a part with the soul in the act, but in the constancy. If the soule be breathing, the eye will still be darting up beames of love, and desire, to those same Hills to which the soul looks:
It not only bears a part with the soul in the act, but in the constancy. If the soul be breathing, the eye will still be darting up beams of love, and desire, to those same Hills to which the soul looks:
pn31 xx av-j vvz dt n1 p-acp dt n1 p-acp dt n1, p-acp p-acp dt n1. cs dt n1 vbb vvg, dt vvb vmb av vbi vvg a-acp n2 pp-f vvb, cc vvb, p-acp d d n2 p-acp r-crq dt n1 vvz:
therefore it may be added, here the eye waits, because it is but a perfunctory performance that is discharged by the eye, a man would think, I may appeale too to you, it is a great part of your religion, the lifting up the eye, if religion be to be measured by that, there is abundance of devotion. Men now, will not vouchsafe to bow the knee in prayer.
Therefore it may be added, Here the eye waits, Because it is but a perfunctory performance that is discharged by the eye, a man would think, I may appeal too to you, it is a great part of your Religion, the lifting up the eye, if Religion be to be measured by that, there is abundance of devotion. Men now, will not vouchsafe to bow the knee in prayer.
and between standing, and sitting, for sitting is an 〈 … 〉 gesture in 〈 … 〉 is Heavenly, 〈 … 〉 you stand for that purpose, 〈 … 〉 the 〈 ◊ 〉 in prayer, it is 〈 … 〉,
and between standing, and sitting, for sitting is an 〈 … 〉 gesture in 〈 … 〉 is Heavenly, 〈 … 〉 you stand for that purpose, 〈 … 〉 the 〈 ◊ 〉 in prayer, it is 〈 … 〉,
though I love not to look about, yet to see people in prayer look every way, is this to keep the eye waiting? When the soul labours with God in prayer, the eye will strive in fellowship with it, it will embrace an act of constancy, as well as f•rvency. It is an evill Maid that leaves her Mistresse, it is the highest delusion of God, and deprivation of the comfort of our selves, when we give our selves to gadding, and yet come to Prayer, therefore there is somwhat in this, that he sayth the eye, not onely the eye looking, but,
though I love not to look about, yet to see people in prayer look every Way, is this to keep the eye waiting? When the soul labours with God in prayer, the eye will strive in fellowship with it, it will embrace an act of constancy, as well as f•rvency. It is an evil Maid that leaves her Mistress, it is the highest delusion of God, and deprivation of the Comfort of our selves, when we give our selves to gadding, and yet come to Prayer, Therefore there is somewhat in this, that he say the eye, not only the eye looking, but,
cs pns11 vvb xx pc-acp vvi a-acp, av pc-acp vvi n1 p-acp n1 vvb d n1, vbz d pc-acp vvi dt n1 vvg? c-crq dt n1 vvz p-acp np1 p-acp n1, dt vvb vmb vvi p-acp n1 p-acp pn31, pn31 vmb vvi dt n1 pp-f n1, c-acp av c-acp n1. pn31 vbz dt j-jn n1 cst vvz po31 n1, pn31 vbz dt js n1 pp-f np1, cc n1 pp-f dt n1 pp-f po12 n2, c-crq pns12 vvb po12 n2 p-acp vvg, cc av vvb p-acp n1, av pc-acp vbz av p-acp d, cst pns31 vvz dt vvb, xx av-j dt n1 vvg, p-acp,
for in the first line it is so, as the eyes of Servants looke, and the eyes of a Maiden looke, here it is the eye waits. There is good reason, to wait is more then to looke, to wait is to look constantly, with patience, and submission, by subjecting our affections,
for in the First line it is so, as the eyes of Servants look, and the eyes of a Maiden look, Here it is the eye waits. There is good reason, to wait is more then to look, to wait is to look constantly, with patience, and submission, by subjecting our affections,
It is true indeed, this word is not in the Originall, therefore you may observe it is in a small letter in your Bibles, to note, that it is a word of necessity, added for the supply of the sence,
It is true indeed, this word is not in the Original, Therefore you may observe it is in a small Letter in your Bibles, to note, that it is a word of necessity, added for the supply of the sense,
because the Holy Ghost left it not imperfect, but more perfect, that he put not in the Verb, because it is left to every mans heart, to supply a Verb to his owne comfort, and a better he cannot then this.
Because the Holy Ghost left it not imperfect, but more perfect, that he put not in the Verb, Because it is left to every men heart, to supply a Verb to his own Comfort, and a better he cannot then this.
c-acp dt j n1 vvd pn31 xx j, p-acp av-dc j, cst pns31 vvd xx p-acp dt n1, c-acp pn31 vbz vvn p-acp d ng1 n1, pc-acp vvi dt n1 p-acp po31 d vvi, cc dt av-jc pns31 vmbx av d.
It was Servants that he mentioned, and it is their duty to wait upon their Masters, they wait upon their Trenchers at meat, they wait when they goe to bed, and when they rise, they wait in every place;
It was Servants that he mentioned, and it is their duty to wait upon their Masters, they wait upon their Trenchers At meat, they wait when they go to Bed, and when they rise, they wait in every place;
therefore because he had mentioned the first word, he takes the proper duty, there is nothing more proper to Servants, then waiting, and if we are the Servants of God, we must wait.
Therefore Because he had mentioned the First word, he Takes the proper duty, there is nothing more proper to Servants, then waiting, and if we Are the Servants of God, we must wait.
av c-acp pns31 vhd vvn dt ord n1, pns31 vvz dt j n1, pc-acp vbz pix av-dc j p-acp n2, av vvg, cc cs pns12 vbr dt n2 pp-f np1, pns12 vmb vvi.
some would have imagined that there were nothing in God to be waited on, but for his bounty, and power; No, he shews that we must at large wait upon the Lord in all that belongs to him,
Some would have imagined that there were nothing in God to be waited on, but for his bounty, and power; No, he shows that we must At large wait upon the Lord in all that belongs to him,
d vmd vhi vvn d a-acp vbdr pix p-acp np1 pc-acp vbi vvn a-acp, cc-acp p-acp po31 n1, cc n1; av-dx, pns31 vvz cst pns12 vmb p-acp j n1 p-acp dt n1 p-acp d cst vvz p-acp pno31,
if we have respect to his glory, and honour, we must wait upon his Throne, if to our vilenesse, we must waite on his Footestoole. If to his bounty, we must wait on his hand: if to his wisdome, we must wait upon his providence, if to his truth, we must wait on his promises. There is nothing in God,
if we have respect to his glory, and honour, we must wait upon his Throne, if to our vileness, we must wait on his Footstool. If to his bounty, we must wait on his hand: if to his Wisdom, we must wait upon his providence, if to his truth, we must wait on his promises. There is nothing in God,
but it is to be waited on, in all his attributes, and relations, not onely as our Master, but as our King, as our Father, and as our Shepheard. Therefore that the Psalmist might better leave it for an enlarged supply as that a Heavenly heart might intercept it, he saith not as in the former,
but it is to be waited on, in all his attributes, and relations, not only as our Master, but as our King, as our Father, and as our Shepherd. Therefore that the Psalmist might better leave it for an enlarged supply as that a Heavenly heart might intercept it, he Says not as in the former,
cc-acp pn31 vbz pc-acp vbi vvn a-acp, p-acp d po31 n2, cc n2, xx av-j p-acp po12 n1, p-acp p-acp po12 n1, p-acp po12 n1, cc p-acp po12 n1. av cst dt n1 vmd av-jc vvi pn31 p-acp dt vvn n1 p-acp d dt j n1 vmd vvi pn31, pns31 vvz xx a-acp p-acp dt j,
The fourth is, why he doubles this word of excellency, upon the Lord our God? For one word would have served (but that no word can serve to set out that excellency,
The fourth is, why he doubles this word of excellency, upon the Lord our God? For one word would have served (but that no word can serve to Set out that excellency,
dt ord vbz, c-crq pns31 vvz d n1 pp-f n1, p-acp dt n1 po12 n1? p-acp crd n1 vmd vhi vvn (cc-acp cst dx n1 vmb vvi pc-acp vvi av d n1,
but) having named Master before, one would think it should run, so doe our eyes waite upon our Heavenly Master, as our Heavenly Lord, but he adds, the Lord our God. To shew the difference between the Masters of the World, and of him that is above. The Masters here below are Masters indeed,
but) having nam Master before, one would think it should run, so do our eyes wait upon our Heavenly Master, as our Heavenly Lord, but he adds, the Lord our God. To show the difference between the Masters of the World, and of him that is above. The Masters Here below Are Masters indeed,
but they are men like our selves, our Master above is the Lord our God. The Masters here, that have dominion are Domini, but sub domino, under that great Master,
but they Are men like our selves, our Master above is the Lord our God. The Masters Here, that have dominion Are Domini, but sub domino, under that great Master,
but he is Dominans dominantium, the Lord of Lords. They are Masters that have their breath in their Nostrills, but he is the Master that gives life, and breath, and motion, and all things.
but he is Dominans Dominant, the Lord of lords. They Are Masters that have their breath in their Nostrils, but he is the Master that gives life, and breath, and motion, and all things.
cc-acp pns31 vbz np1 fw-la, dt n1 pp-f n2. pns32 vbr n2 cst vhb po32 n1 p-acp po32 n2, p-acp pns31 vbz dt n1 cst vvz n1, cc n1, cc n1, cc d n2.
and a double notion to both relations, there is Masters, and Mistresse, Servants, and Hand-maid. To note thus much, by the doubling of the one, that if there be any better service in the one sex then in the other, we are to draw the patterne from that, that we may give the purest service, and attendance to God.
and a double notion to both relations, there is Masters, and Mistress, Servants, and Handmaid. To note thus much, by the doubling of the one, that if there be any better service in the one sex then in the other, we Are to draw the pattern from that, that we may give the Purest service, and attendance to God.
cc dt j-jn n1 p-acp d n2, pc-acp vbz n2, cc n1, n2, cc n1. pc-acp vvi av av-d, p-acp dt n-vvg pp-f dt crd, cst cs pc-acp vbb d j n1 p-acp dt crd n1 av p-acp dt j-jn, pns12 vbr pc-acp vvi dt n1 p-acp cst, cst pns12 vmb vvi dt js n1, cc n1 p-acp np1.
St. Austin in his Commentary on the Psalmes, propounds the Question, and so doth Jerome, if that be his, he finds a double scruple, he makes two Questions. One Question is,
Saint Austin in his Commentary on the Psalms, propounds the Question, and so does Jerome, if that be his, he finds a double scruple, he makes two Questions. One Question is,
why Christ is called not onely Dominus, but Domina. As the eyes of Servants wait on their Masters, so doe our eyes upon Christ. St. Austin gives this reason,
why christ is called not only Dominus, but Domina. As the eyes of Servants wait on their Masters, so do our eyes upon christ. Saint Austin gives this reason,
c-crq np1 vbz vvn xx av-j fw-la, p-acp fw-la. p-acp dt n2 pp-f n2 vvb p-acp po32 n2, av vdb po12 n2 p-acp np1. n1 np1 vvz d n1,
so we are called Servants; as we are the Church of God, so we are ancilla. So for the other predication, our Lord, and Saviour is both Dominus, and Domina. He is The Lord, Our Lord, because he is our God, and Domina, he must have the duty of a Mistresse, because he is the virtue, and wisdome, and excellency of God. That is Austins, and Jeromes. It is full of wit, but it is a little to adventerous.
so we Are called Servants; as we Are the Church of God, so we Are ancilla. So for the other predication, our Lord, and Saviour is both Dominus, and Domina. He is The Lord, Our Lord, Because he is our God, and Domina, he must have the duty of a Mistress, Because he is the virtue, and Wisdom, and excellency of God. That is Austins, and Jerome's. It is full of wit, but it is a little to adventurous.
av pns12 vbr vvn n2; c-acp pns12 vbr dt n1 pp-f np1, av pns12 vbr fw-mi. av p-acp dt j-jn n1, po12 n1, cc np1 vbz d fw-la, cc fw-la. pns31 vbz dt n1, po12 n1, c-acp pns31 vbz po12 n1, cc fw-la, pns31 vmb vhi dt n1 pp-f dt n1, c-acp pns31 vbz dt n1, cc n1, cc n1 pp-f np1. cst vbz npg1, cc np1. pn31 vbz j pp-f n1, p-acp pn31 vbz dt j p-acp j.
There is no one word can set out the glory of God in Heaven, therefore there are two words used, the glory of both lights, the glory of the light of the Sun, and of the Moone. There is no one word can set out to us the perfection of the robe of Christs righteousnesse, that he cloaths Beleivers with;
There is no one word can Set out the glory of God in Heaven, Therefore there Are two words used, the glory of both lights, the glory of the Light of the Sun, and of the Moon. There is no one word can Set out to us the perfection of the robe of Christ righteousness, that he clothes Believers with;
therefore two words are used, he cloaths them with double Ornaments, of the Bride-groome, and of the Bride, Isa. 61. There is no one word can set out the propinquity of our alliance to Christ,
Therefore two words Are used, he clothes them with double Ornament, of the Bridegroom, and of the Bride, Isaiah 61. There is no one word can Set out the propinquity of our alliance to christ,
therefore it is set out by the love of both Parents, by the love of a Father, and a Mother. Can a Mother forget her Child? And as a Father pirties his Child,
Therefore it is Set out by the love of both Parents, by the love of a Father, and a Mother. Can a Mother forget her Child? And as a Father pirties his Child,
av pn31 vbz vvn av p-acp dt n1 pp-f d n2, p-acp dt n1 pp-f dt n1, cc dt n1. vmb dt n1 vvi po31 n1? cc p-acp dt n1 n2 po31 n1,
therefore one word cannot set it out, there are words of both sexes used, there is a relative to be found in both superiours, Master, and Mistresse, and inferiours, Servants, and Hand-maid. As the eyes of Servants,
Therefore one word cannot Set it out, there Are words of both sexes used, there is a relative to be found in both superiors, Master, and Mistress, and inferiors, Servants, and Handmaid. As the eyes of Servants,
av crd n1 vmbx vvi pn31 av, pc-acp vbr n2 pp-f d n2 vvn, pc-acp vbz dt j pc-acp vbi vvn p-acp d n2-jn, n1, cc n1, cc n2-jn, n2, cc n1. p-acp dt n2 pp-f n2,
The fifth, and last, is that that makes the paralell, and proportion to all the former, there hangs the meaning, So. As the eyes of Servants, So doe our eyes.
The fifth, and last, is that that makes the parallel, and proportion to all the former, there hangs the meaning, So. As the eyes of Servants, So do our eyes.
dt ord, cc ord, vbz d cst vvz dt n1, cc n1 p-acp d dt j, a-acp vvz dt n1, np1 p-acp dt n2 pp-f n2, av vdb po12 n2.
It argued a sweet temper in the Prophet David, that he that was so great a Prince, and King, yet thought it his greatest honour to call himselfe by the name of Gods Servant. Nay, there was yet a greater submission, he did not onely reckon himselfe in the number of Gods Servants,
It argued a sweet temper in the Prophet David, that he that was so great a Prince, and King, yet Thought it his greatest honour to call himself by the name of God's Servant. Nay, there was yet a greater submission, he did not only reckon himself in the number of God's Servants,
It is an argument taken from the equality, as, so, we will doe it so chearfully as they doe, our delight shall be in the Lord, as they delight in their Masters. We will doe it so properly as they doe, we will wait on him in all things, whatsoever he Commands us, we will doe;
It is an argument taken from the equality, as, so, we will do it so cheerfully as they do, our delight shall be in the Lord, as they delight in their Masters. We will do it so properly as they do, we will wait on him in all things, whatsoever he Commands us, we will do;
we will doe it as plainly, and evidently. A good Christian looks on God so plainly that he considers him as neare him as the Master is to the Servant, God is alway at hand. What shall I say? So, that is,
we will do it as plainly, and evidently. A good Christian looks on God so plainly that he considers him as near him as the Master is to the Servant, God is always At hand. What shall I say? So, that is,
so excellently, so constantly, and comfortably; it is an argument taken from equality. Nay further, it is an argument that may be prest from a greater dependence.
so excellently, so constantly, and comfortably; it is an argument taken from equality. Nay further, it is an argument that may be pressed from a greater dependence.
av av-j, av av-j, cc av-j; pn31 vbz dt n1 vvn p-acp n1. uh-x av-jc, pn31 vbz dt n1 cst vmb vbi vvn p-acp dt jc n1.
we owe duty, and respect to God simply. Servants, their eyes are fixed upon their Masters here on Earth, our service is to be continued in Heaven. Servants doe it for a time, our service lasts alwayes. Servants doe it for men of the same condition with themselves;
we owe duty, and respect to God simply. Servants, their eyes Are fixed upon their Masters Here on Earth, our service is to be continued in Heaven. Servants do it for a time, our service lasts always. Servants do it for men of the same condition with themselves;
they give obedience to their Masters, and yet have fellowship of nature with them, and have priviledges, and prerogatives of grace, commonly, they have the same title to Heaven, the same fellowship of the Spirit, yet they give true obedience to their Masters,
they give Obedience to their Masters, and yet have fellowship of nature with them, and have privileges, and prerogatives of grace, commonly, they have the same title to Heaven, the same fellowship of the Spirit, yet they give true Obedience to their Masters,
pns32 vvb n1 p-acp po32 n2, cc av vhb n1 pp-f n1 p-acp pno32, cc vhb n2, cc n2 pp-f n1, av-j, pns32 vhb dt d n1 p-acp n1, dt d n1 pp-f dt n1, av pns32 vvb j n1 p-acp po32 n2,
and us Christians, there is an infinite distance between God, and us, therefore we must doe more. God is infinitly gracious, he powres out more blessings, we have more good from him,
and us Christians, there is an infinite distance between God, and us, Therefore we must do more. God is infinitely gracious, he Powers out more blessings, we have more good from him,
cc pno12 np1, pc-acp vbz dt j n1 p-acp np1, cc pno12, av pns12 vmb vdi av-dc. np1 vbz av-j j, pns31 n2 av dc n2, pns12 vhb dc j p-acp pno31,
as the worst Servant to any Master? There is not the worst Servant, but he gives obedience to any Master generally better then we doe to God. In the fore-noone I told you it was a fault, Servants are grown to an ill passe, they are unfaithfull; but now, Masters will justifie Servants,
as the worst Servant to any Master? There is not the worst Servant, but he gives Obedience to any Master generally better then we do to God. In the forenoon I told you it was a fault, Servants Are grown to an ill pass, they Are unfaithful; but now, Masters will justify Servants,
if the Servants be ill, the Masters are worse. There is not the worst Servant but may put us to •lush, when we consider our selves in the obedience we owe to God;
if the Servants be ill, the Masters Are Worse. There is not the worst Servant but may put us to •lush, when we Consider our selves in the Obedience we owe to God;
not onely the Talents of life, and health, and strength, and ri•hes, that we wast on pleasures, but the Talents of grace, and gifts, and the hope of Heaven, we delapidate out our Masters goods.
not only the Talents of life, and health, and strength, and ri•hes, that we wast on pleasures, but the Talents of grace, and Gifts, and the hope of Heaven, we dilapidate out our Masters goods.
xx av-j dt n2 pp-f n1, cc n1, cc n1, cc n2, cst pns12 vvb p-acp n2, p-acp dt n2 pp-f n1, cc n2, cc dt n1 pp-f n1, pns12 vvi av po12 n2 n2-j.
If I be a Master, where is my feare? If I be a Father where is my honour? If God be our Lord, and Master, where is his honour, and feare? Here are the two Questions.
If I be a Master, where is my Fear? If I be a Father where is my honour? If God be our Lord, and Master, where is his honour, and Fear? Here Are the two Questions.
For that livery, what consists it in? In righteousnesse, and holinesse. Doe we desire to adorne our minds with these? Are we attired in our Masters livery? To weare his collours? We cannot judge of the habite of the mind.
For that livery, what consists it in? In righteousness, and holiness. Do we desire to adorn our minds with these? are we attired in our Masters livery? To wear his colours? We cannot judge of the habit of the mind.
Look on the habite of the body, are you in your Masters livery now a dayes? Doth God prescribe such vanities, and follies, that Creatures should delight to make themselves Puppits, that they must be flouted at, doth God prescribe such apparell? Rich apparell is as due to them that are great, as meane apparell to them that are inferiour. So that there be due order, and caution kept, that they estrangenot the mind from God, that they take not up too much time, that it be in the compasse of sobriety. But this makes Christianity disdained, we steale all from God.
Look on the habit of the body, Are you in your Masters livery now a days? Does God prescribe such vanities, and follies, that Creatures should delight to make themselves Puppets, that they must be flouted At, does God prescribe such apparel? Rich apparel is as due to them that Are great, as mean apparel to them that Are inferior. So that there be due order, and caution kept, that they estrangenot the mind from God, that they take not up too much time, that it be in the compass of sobriety. But this makes Christianity disdained, we steal all from God.
vvi p-acp dt n1 pp-f dt n1, vbr pn22 p-acp po22 ng1 n1 av dt n2? vdz np1 vvi d n2, cc n2, d n2 vmd vvi pc-acp vvi px32 n2, cst pns32 vmb vbi vvn p-acp, vdz np1 vvi d vvi? j n1 vbz a-acp j-jn p-acp pno32 cst vbr j, p-acp j n1 p-acp pno32 cst vbr j-jn. av cst pc-acp vbi j-jn n1, cc n1 vvd, cst pns32 vvbx dt n1 p-acp np1, cst pns32 vvb xx a-acp av d n1, cst pn31 vbb p-acp dt n1 pp-f n1. p-acp d vvz np1 vvd, pns12 vvi d p-acp np1.
Is this Gods livery? Did he appoint you to goe with naked Breasts, and naked Armes? Did not he appoint apparell to cover the shame of sin? Did any of the Apostles prescribe it so? See what the Apostle sayth, you are to be adorned as becomes godlinesse, and the profession of Christ, modesty, and religiously, and decently.
Is this God's livery? Did he appoint you to go with naked Breasts, and naked Arms? Did not he appoint apparel to cover the shame of since? Did any of the Apostles prescribe it so? See what the Apostle say, you Are to be adorned as becomes godliness, and the profession of christ, modesty, and religiously, and decently.
vbz d npg1 n1? vdd pns31 vvi pn22 pc-acp vvi p-acp j n2, cc j n2? vdd xx pns31 vvi n1 pc-acp vvi dt vvb pp-f n1? vdd d pp-f dt n2 vvb pn31 av? n1 q-crq dt n1 vvz, pn22 vbr pc-acp vbi vvn c-acp vvz n1, cc dt n1 pp-f np1, n1, cc av-j, cc av-j.
Secondly, if God be your Master, where is your obedience? Obedience is the peoper duty of Servants; take away obedience, you destroy the nature of Servants. If we give obedienco to God, where are Gods Commands? What are Gods Commands? St. Austin goes about to see if he can reckon them.
Secondly, if God be your Master, where is your Obedience? obedience is the peoper duty of Servants; take away Obedience, you destroy the nature of Servants. If we give obedienco to God, where Are God's Commands? What Are God's Commands? Saint Austin Goes about to see if he can reckon them.
Sayth he, God might have said if his nature were capable, as other Masters say to their Servants, wait upon me to bed, while I rest, wait upon me to the Bath, while I wash me;
Say he, God might have said if his nature were capable, as other Masters say to their Servants, wait upon me to Bed, while I rest, wait upon me to the Bath, while I wash me;
but then, what doth he command? Wait upon me in mine Ordinances, and in my Commands, in my service, in my love, and feare, that I require at thy hands.
but then, what does he command? Wait upon me in mine Ordinances, and in my Commands, in my service, in my love, and Fear, that I require At thy hands.
Here is the rule, are these those that we keep? If God be our Master, where are his Commands? Where is our work? Doe we think the work of Christianity, the work that God hath appointed us? Doe we think that that was the end why we were sent into the World, to work out our Salvation? If we think not of this, we are not Servants. There is not the worst Servant but he comes into his Masters House to doe service.
Here is the Rule, Are these those that we keep? If God be our Master, where Are his Commands? Where is our work? Do we think the work of Christianity, the work that God hath appointed us? Do we think that that was the end why we were sent into the World, to work out our Salvation? If we think not of this, we Are not Servants. There is not the worst Servant but he comes into his Masters House to do service.
We have entered into our Masters house, we have taken Presse - money to be Gods Souldiers, and to be his Servants, then, where is his work? Is that left undone? Look but what Christ will say at the last day,
We have entered into our Masters house, we have taken Press - money to be God's Soldiers, and to be his Servants, then, where is his work? Is that left undone? Look but what christ will say At the last day,
Certainly, if Christ be the God of truth, and the Gospell the word of truth, these words shall be said at the last day, where is thy work? Where is thy account? What hast thou done? How hast thou behaved thy selfe? If we cast off Gods Commandements, we cast off our relation: if we be not under Command, we are not under a Lord.
Certainly, if christ be the God of truth, and the Gospel the word of truth, these words shall be said At the last day, where is thy work? Where is thy account? What hast thou done? How hast thou behaved thy self? If we cast off God's commandments, we cast off our Relation: if we be not under Command, we Are not under a Lord.
Take all the Princes in the World, that are so great, and glorious, and so able to reward their Servants, put them altogether, they are as the dust of the Ballance, both they, and their rewards, in comparison to the reward that God gives to the worst Servant of his.
Take all the Princes in the World, that Are so great, and glorious, and so able to reward their Servants, put them altogether, they Are as the dust of the Balance, both they, and their rewards, in comparison to the reward that God gives to the worst Servant of his.
vvb d dt n2 p-acp dt n1, cst vbr av j, cc j, cc av j p-acp vvb po32 n2, vvd pno32 av, pns32 vbr p-acp dt n1 pp-f dt n1, d pns32, cc po32 n2, p-acp n1 p-acp dt vvb cst np1 vvz p-acp dt js n1 pp-f png31.
Stir up your selves from the consideration of Servants. God gives you out comfort, and blessing, stir up your selves to give true, and faithfull service to Christ.
Stir up your selves from the consideration of Servants. God gives you out Comfort, and blessing, stir up your selves to give true, and faithful service to christ.
n1 a-acp po22 n2 p-acp dt n1 pp-f n2. np1 vvz pn22 av vvb, cc n1, vvb a-acp po22 n2 pc-acp vvi j, cc j n1 p-acp np1.
We must put on the same affection with Christ, and God, doe I not hate them that hate thee? Doest thou love them that God hates? We must put on the same affections with God (though we must hate none) put on Christs affection, walke in love, be humble, and mercifull, as he is.
We must put on the same affection with christ, and God, do I not hate them that hate thee? Dost thou love them that God hates? We must put on the same affections with God (though we must hate none) put on Christ affection, walk in love, be humble, and merciful, as he is.
pns12 vmb vvi p-acp dt d n1 p-acp np1, cc np1, vdb pns11 xx vvi pno32 cst vvb pno21? vd2 pns21 vvb pno32 d np1 vvz? pns12 vmb vvi p-acp dt d n2 p-acp np1 (cs pns12 vmb vvi pix) vvd p-acp npg1 n1, vvb p-acp n1, vbb j, cc j, c-acp pns31 vbz.
but they must doe the will of their Masters, they are not at their owne appointment, no more are we, we are not our owne, we are not Sui juris, your Master hath bought you,
but they must do the will of their Masters, they Are not At their own appointment, no more Are we, we Are not our own, we Are not Sui Juris, your Master hath bought you,
cc-acp pns32 vmb vdi dt vmb pp-f po32 n2, pns32 vbr xx p-acp po32 d n1, av-dx av-dc vbr pns12, pns12 vbr xx po12 d, pns12 vbr xx fw-la fw-la, po22 n1 vhz vvn pn22,
Againe, good Servants wait upon their Masters for all things, for Meat, and Drink, and Cloaths, and Wages, and Provision, and Custody, and Defence, and when they get these things,
Again, good Servants wait upon their Masters for all things, for Meat, and Drink, and Clothes, and Wages, and Provision, and Custody, and Defence, and when they get these things,
av, j n2 vvb p-acp po32 n2 p-acp d n2, c-acp n1, cc vvb, cc n2, cc n2, cc n1, cc n1, cc n1, cc c-crq pns32 vvb d n2,
Againe, good Servants doe not take upon them to prescribe their Masters, either time, or manner; they will not tell their Masters what they desire to doe,
Again, good Servants do not take upon them to prescribe their Masters, either time, or manner; they will not tell their Masters what they desire to do,
av, j n2 vdb xx vvi p-acp pno32 p-acp vvb po32 n2, d n1, cc n1; pns32 vmb xx vvi po32 n2 r-crq pns32 vvb pc-acp vdi,
We must not prescribe God, leave God to his way, though we see things improbable, God can work it out, we must leave him to his wisedome, he will bring things to passe;
We must not prescribe God, leave God to his Way, though we see things improbable, God can work it out, we must leave him to his Wisdom, he will bring things to pass;
They alway consider themselves to be in that condition, that they look to give an account. Good Servants they are not onely tender of their Masters temporall goods,
They always Consider themselves to be in that condition, that they look to give an account. Good Servants they Are not only tender of their Masters temporal goods,
pns32 av vvb px32 pc-acp vbi p-acp d n1, cst pns32 vvb pc-acp vvi dt vvb. j n2 pns32 vbr xx av-j j pp-f po32 n2 j n2-j,
not onely to say, As the eyes of Servants, so our eyes, but as the eyes of Children to their Parents, so are our eyes to God. As the eyes of Subjects are to their Prince, so are our eyes on God: and as the eyes of Sheep, are fixed upon the Shepheard, so are our eyes on God.
not only to say, As the eyes of Servants, so our eyes, but as the eyes of Children to their Parents, so Are our eyes to God. As the eyes of Subject's Are to their Prince, so Are our eyes on God: and as the eyes of Sheep, Are fixed upon the Shepherd, so Are our eyes on God.
xx av-j pc-acp vvi, p-acp dt n2 pp-f n2, av po12 n2, p-acp p-acp dt n2 pp-f n2 p-acp po32 n2, av vbr po12 n2 p-acp np1. p-acp dt n2 pp-f n2-jn vbr p-acp po32 n1, av vbr po12 n2 p-acp np1: cc p-acp dt n2 pp-f n1, vbr vvn p-acp dt n1, av vbr po12 n2 p-acp np1.
As the eyes of Creatures are upon their Creator, and the eyes of the redeemed upon their Saviour, so our eyes are fixed upon the Lord our God. In all these relations we will not onely labour to equall the duty,
As the eyes of Creatures Are upon their Creator, and the eyes of the redeemed upon their Saviour, so our eyes Are fixed upon the Lord our God. In all these relations we will not only labour to equal the duty,
p-acp dt n2 pp-f n2 vbr p-acp po32 n1, cc dt n2 pp-f dt vvd p-acp po32 n1, av po12 n2 vbr vvn p-acp dt n1 po12 n1. p-acp d d n2 pns12 vmb xx av-j vvi p-acp j-jn dt n1,
but to exceed it, and not so onely, but more. So I have done with the first thing, the paralell, wherein David endeavours to match the Coppy he had propounded, As the eyes of Servants are towards their Masters,
but to exceed it, and not so only, but more. So I have done with the First thing, the parallel, wherein David endeavours to match the Copy he had propounded, As the eyes of Servants Are towards their Masters,
cc-acp p-acp vvb pn31, cc xx av av-j, cc-acp av-dc. av pns11 vhb vdn p-acp dt ord n1, dt n1, c-crq np1 n2 pc-acp vvi dt n1 pns31 vhd vvn, p-acp dt n2 pp-f n2 vbr p-acp po32 n2,
There are but two words, they are not long in pronunciation; but they are very long in signification. They are so long that they reach to perpetuity both wayes.
There Are but two words, they Are not long in pronunciation; but they Are very long in signification. They Are so long that they reach to perpetuity both ways.
pc-acp vbr p-acp crd n2, pns32 vbr xx av-j p-acp n1; p-acp pns32 vbr av av-j p-acp n1. pns32 vbr av j cst pns32 vvb p-acp n1 d n2.
Indeed it is true, in it selfe it is not long, because God is not long in shewing mercy, he is quick, if we should wait upon him onely till he shew mercy, we should wait now,
Indeed it is true, in it self it is not long, Because God is not long in showing mercy, he is quick, if we should wait upon him only till he show mercy, we should wait now,
In one word, the word mercy, David sets downe the scope at which every Christian aimes after the glory of God, in shooting up all those Arrows of love, and obedience, and feare, that he sends up to God, the end, and aime of all is this, that he may attaine mercy, he looks up to God for mercy. Mercy that is of a larg signification, we can beg nothing of God which is not mercy. If a man be disconsolate, he looks to God for comfort. If there be a doubtfull heart that looks up to God for resolution. If there be a blind heart, that looks for illumination: of a wavering heart, that looks for stablishing; all these are mercies, because they are all given in mercy. Every good thing is a mercy, because it is given in mercy. If a man be in persecution, peace is a mercy.
In one word, the word mercy, David sets down the scope At which every Christian aims After the glory of God, in shooting up all those Arrows of love, and Obedience, and Fear, that he sends up to God, the end, and aim of all is this, that he may attain mercy, he looks up to God for mercy. Mercy that is of a large signification, we can beg nothing of God which is not mercy. If a man be disconsolate, he looks to God for Comfort. If there be a doubtful heart that looks up to God for resolution. If there be a blind heart, that looks for illumination: of a wavering heart, that looks for establishing; all these Are Mercies, Because they Are all given in mercy. Every good thing is a mercy, Because it is given in mercy. If a man be in persecution, peace is a mercy.
Secondly, the other word, Ʋntill, shews us thus much, what the period is, that a Christian sets himselfe in the line of obedience. It hath the same period that Donec untill, untill he shews mercy.
Secondly, the other word, Ʋntill, shows us thus much, what the Period is, that a Christian sets himself in the line of Obedience. It hath the same Period that Donec until, until he shows mercy.
therefore know that the word Donec in Scripture, doth not alway signifie a determinate time, but an infinite time, untill signifies eternity in two places.
Therefore know that the word Donec in Scripture, does not always signify a determinate time, but an infinite time, until signifies eternity in two places.
av vvb d dt n1 fw-la p-acp n1, vdz xx av vvi dt j n1, cc-acp dt j n1, c-acp vvz n1 p-acp crd n2.
Doe you think that Christ shall sit at Gods right hand no longer then till all things be subdued in the end of the World, and that then he shall give over his session, and his Kingdome cease? God forbid,
Do you think that christ shall fit At God's right hand no longer then till all things be subdued in the end of the World, and that then he shall give over his session, and his Kingdom cease? God forbid,
vdb pn22 vvi cst np1 vmb vvi p-acp ng1 j-jn n1 dx jc cs p-acp d n2 vbb vvn p-acp dt n1 pp-f dt n1, cc cst av pns31 vmb vvi p-acp po31 n1, cc po31 n1 vvi? np1 vvb,
We now, if God doe not send mercy, we will wait on him with contentation, or if he doe shew mercy we will wait on him with acknowledgement. If God delay mercy, we will wait with patience; if he speedily send mercy, we will wait on him with thankfullnesse; we will wait on him till then, and much more, after. Ʋntill, that is, I will wait on him then, and now, and alway, we will never end this work.
We now, if God do not send mercy, we will wait on him with contentation, or if he do show mercy we will wait on him with acknowledgement. If God Delay mercy, we will wait with patience; if he speedily send mercy, we will wait on him with thankfulness; we will wait on him till then, and much more, After. Ʋntill, that is, I will wait on him then, and now, and always, we will never end this work.
So the point is this, A• true Christian must not let goe his hold, his hope, his confidence, he breaks not off his Service, he breaks not off waiting upon God,
So the point is this, A• true Christian must not let go his hold, his hope, his confidence, he breaks not off his Service, he breaks not off waiting upon God,
He waits in all the occasions of the Church. If God correct, he waits that things may be better; if God send blessings, he still waits on him, that God may continue the mercies.
He waits in all the occasions of the Church. If God correct, he waits that things may be better; if God send blessings, he still waits on him, that God may continue the Mercies.
Here is the point, a Christian must not give over waiting on God, especially in cases of extreamity. When we come to beg any mercy, spirituall, or temporall, of God,
Here is the point, a Christian must not give over waiting on God, especially in cases of extremity. When we come to beg any mercy, spiritual, or temporal, of God,
av vbz dt n1, dt njp vmb xx vvi p-acp vvg p-acp np1, av-j p-acp n2 pp-f n1. c-crq pns12 vvb pc-acp vvi d n1, j, cc j, pp-f np1,
And it is a point now worth the considering in these times, because the state of our times is so, that every man almost is ready to let goe his confidence. If things succeed not in every perticular according to our expectations,
And it is a point now worth the considering in these times, Because the state of our times is so, that every man almost is ready to let go his confidence. If things succeed not in every particular according to our Expectations,
cc pn31 vbz dt n1 av j dt vvg p-acp d n2, c-acp dt n1 pp-f po12 n2 vbz av, cst d n1 av vbz j p-acp vvb vvi po31 n1. cs n2 vvb xx p-acp d j vvg p-acp po12 n2,
and desires, then we think the whole Chaine of providence is dissolved, if one linck be loosed, we think all the businesse is overturned, and all our hopes disappointed, if God answer us not in our time upon every occasion.
and Desires, then we think the Whole Chain of providence is dissolved, if one link be loosed, we think all the business is overturned, and all our hope's disappointed, if God answer us not in our time upon every occasion.
cc n2, cs pns12 vvb dt j-jn vvb pp-f n1 vbz vvn, cs pi vvb vbi vvn, pns12 vvb d dt n1 vbz vvn, cc d po12 n2 vvn, cs np1 vvb pno12 xx p-acp po12 n1 p-acp d n1.
Beloved, it is true, if God were tied to one way, or meanes, or to one time, or to any one person, or to any one instrument, there were good cause that we should suspect our hold in the successe of the affaires of the Church at all times,
beloved, it is true, if God were tied to one Way, or means, or to one time, or to any one person, or to any one Instrument, there were good cause that we should suspect our hold in the success of the affairs of the Church At all times,
vvn, pn31 vbz j, cs np1 vbdr vvn p-acp crd n1, cc n2, cc p-acp crd n1, cc p-acp d crd n1, cc p-acp d crd n1, a-acp vbdr j n1 cst pns12 vmd vvi po12 n1 p-acp dt n1 pp-f dt n2 pp-f dt n1 p-acp d n2,
and God can strengthen them, though they be as the shaking of an Olive. God will perfect this work if we be not the impediment, if our sins stay him not,
and God can strengthen them, though they be as the shaking of an Olive. God will perfect this work if we be not the impediment, if our Sins stay him not,
your desires almost as much affect me with joy, as the other with sorrow, to see men in amazement at such a time, It is a signe of your love to the Church beyond the Seas:
your Desires almost as much affect me with joy, as the other with sorrow, to see men in amazement At such a time, It is a Signen of your love to the Church beyond the Seas:
yet how unacceptable was it upon the first relation? No man knew what to speake, or what to think? It is a signe that Religion hath taken some impression. It is a signe that you have a simpathy with the Servants of God, it is a signe that you have the affections of Servants towards God.
yet how unacceptable was it upon the First Relation? No man knew what to speak, or what to think? It is a Signen that Religion hath taken Some impression. It is a Signen that you have a Sympathy with the Servants of God, it is a Signen that you have the affections of Servants towards God.
I rather use the word, because I am very much delighted with the Simile of that noble, victorious Prince, he was a Moses, Was, said I? O that is a wounding word that you cannot endure:
I rather use the word, Because I am very much delighted with the Simile of that noble, victorious Prince, he was a Moses, Was, said I? O that is a wounding word that you cannot endure:
O that I could say he is, and yet I cannot say the contrary, we are kept betweene hope, and feare, though it be more to be feared then hoped, in that particular I am afraid.
Oh that I could say he is, and yet I cannot say the contrary, we Are kept between hope, and Fear, though it be more to be feared then hoped, in that particular I am afraid.
uh cst pns11 vmd vvi pns31 vbz, cc av pns11 vmbx vvi dt n-jn, pns12 vbr vvn p-acp vvb, cc vvb, cs pn31 vbi dc pc-acp vbi vvn cs vvd, p-acp cst j pns11 vbm j.
There is yet our perplexity, yet there is our comfort; there is some comfort in that word that it is uncertaine: for that that is uncertaine may be otherwise; O,
There is yet our perplexity, yet there is our Comfort; there is Some Comfort in that word that it is uncertain: for that that is uncertain may be otherwise; Oh,
pc-acp vbz av po12 n1, av pc-acp vbz po12 vvi; a-acp vbz d n1 p-acp d n1 cst pn31 vbz j: p-acp d cst vbz j vmb vbi av; uh,
he hath not left us without a comfort. See but how he hath tempered sad Tidings with a mixture of comfort; he hath tempered the losse with gaine, there is sorrow with joy, there is feare with hope, there is losse with Victory.
he hath not left us without a Comfort. See but how he hath tempered sad Tidings with a mixture of Comfort; he hath tempered the loss with gain, there is sorrow with joy, there is Fear with hope, there is loss with Victory.
so doe our eyes wait on God till he have mercy on us, and alwayes, but esspecially then. For did you but know the comfort that comes by hope, and expectation; innumerable comforts come from hope.
so do our eyes wait on God till he have mercy on us, and always, but especially then. For did you but know the Comfort that comes by hope, and expectation; innumerable comforts come from hope.
av vdb po12 n2 vvi p-acp np1 c-acp pns31 vhb n1 p-acp pno12, cc av, p-acp av-j av. p-acp vdd pn22 cc-acp vvb dt vvb cst vvz p-acp vvb, cc n1; j n2 vvb p-acp vvb.
It must needs be well when it is both; the Ship must ride safe, for the Anchor is hope, it must be safe it selfe, for upon it is the Ship, the Ark, that carries the Saints through the troubles of this World;
It must needs be well when it is both; the Ship must ride safe, for the Anchor is hope, it must be safe it self, for upon it is the Ship, the Ark, that carries the Saints through the Troubles of this World;
O therefore let us acquaint our souls with waiting. We are so impatient, that if God give us not all at the first call, what our hearts are prompt to suggest, we think all is lost. O,
Oh Therefore let us acquaint our Souls with waiting. We Are so impatient, that if God give us not all At the First call, what our hearts Are prompt to suggest, we think all is lost. Oh,
uh av vvb pno12 vvi po12 n2 p-acp vvg. pns12 vbr av j, cst cs np1 vvb pno12 xx d p-acp dt ord vvb, r-crq po12 n2 vbr j pc-acp vvi, pns12 vvb d vbz vvn. uh,
Nay, in experience, who ever waited, and was frustrated? Our Fathers trusted in God, and were not ashamed, he gave them their hearts desire: and he hath exceeded ours;
Nay, in experience, who ever waited, and was frustrated? Our Father's trusted in God, and were not ashamed, he gave them their hearts desire: and he hath exceeded ours;
uh-x, p-acp n1, r-crq av vvd, cc vbds vvn? po12 n2 vvn p-acp np1, cc vbdr xx j, pns31 vvd pno32 po32 n2 vvi: cc pns31 vhz vvd png12;
Though he disappoint all, I will hope; my hope, and waiting shall be placed on God, my trust shall be in him, he never suffered, that staid his leasure to be ashamed; they were had in remembrance. Therefore our eyes shall wait on him as the eyes of Servants; nay, not onely so,
Though he disappoint all, I will hope; my hope, and waiting shall be placed on God, my trust shall be in him, he never suffered, that stayed his leisure to be ashamed; they were had in remembrance. Therefore our eyes shall wait on him as the eyes of Servants; nay, not only so,
& not onely so, but in a holy sence wrestle with him by Prayer, as Jacob did, that he would be mercifull to his People, that he would take care still of that little part of the Ark, floating on the Waters.
& not only so, but in a holy sense wrestle with him by Prayer, as Jacob did, that he would be merciful to his People, that he would take care still of that little part of the Ark, floating on the Waters.
And ye shall say to the good man of the house, the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall shew you an upper Room furnished, there make ready.
And you shall say to the good man of the house, the Master Says unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall show you an upper Room furnished, there make ready.
it is the Story for the day, though not the Chapter, for it is the very same Story that out of another Evangelist is appointed for the Gospell of this day,
it is the Story for the day, though not the Chapter, for it is the very same Story that out of Another Evangelist is appointed for the Gospel of this day,
pn31 vbz dt n1 p-acp dt n1, c-acp xx dt n1, c-acp pn31 vbz dt av d n1 cst av pp-f j-jn np1 vbz vvn p-acp dt n1 pp-f d n1,
but St. Luke in this Chapter, he so relates it, as if the motion of preparing the Passover, came first from Christ, but the very next words doe make it plaine to us, where he shews, that the first motion of the thing came from Christ; but the first motion of the place came from the Disciples of Christ:
but Saint Lycia in this Chapter, he so relates it, as if the motion of preparing the Passover, Come First from christ, but the very next words do make it plain to us, where he shows, that the First motion of the thing Come from christ; but the First motion of the place Come from the Disciples of christ:
cc-acp n1 av p-acp d n1, pns31 av vvz pn31, c-acp cs dt n1 pp-f vvg dt np1, vvd ord p-acp np1, p-acp dt av ord n2 vdb vvi pn31 av-j p-acp pno12, c-crq pns31 vvz, cst dt ord n1 pp-f dt n1 vvd p-acp np1; p-acp dt ord n1 pp-f dt n1 vvd p-acp dt n2 pp-f np1:
Therefore St. Matthew when he tells us of the Disciples of Christ propounding to their Master concerning the preparation of the Passover, I suppose the first precept went from Christ, he gave them charge to goe and prepare,
Therefore Saint Matthew when he tells us of the Disciples of christ propounding to their Master Concerning the preparation of the Passover, I suppose the First precept went from christ, he gave them charge to go and prepare,
for, in the Narration that is made by St. Matthew, we have here propounded to us, what is the duty of a godly Servant, he will put his Master in mind of matters that are weighty, and important, not onely such as concerne the world, but such as concerne Religion. If we follow the relation of St. Luke, there is set downe the duty of a godly,
for, in the Narration that is made by Saint Matthew, we have Here propounded to us, what is the duty of a godly Servant, he will put his Master in mind of matters that Are weighty, and important, not only such as concern the world, but such as concern Religion. If we follow the Relation of Saint Lycia, there is Set down the duty of a godly,
According to the method that St. Matthew followes, there we may see the part of a religious people, of a good Flock, they will in case even speake to their Pastor, and call upon him for the practise of those duties that belong to him,
According to the method that Saint Matthew follows, there we may see the part of a religious people, of a good Flock, they will in case even speak to their Pastor, and call upon him for the practice of those duties that belong to him,
But if we follow the method of Luke, so you shall see what is the duty of a carefull, vigilant Pastor, he will oft stir up his People, his Flock, his Parish, to consider what they are doing when they come to the service of God, to whose house they come, whose Table they repaire to, whose Word they heare,
But if we follow the method of Lycia, so you shall see what is the duty of a careful, vigilant Pastor, he will oft stir up his People, his Flock, his Parish, to Consider what they Are doing when they come to the service of God, to whose house they come, whose Table they repair to, whose Word they hear,
Were I guilty of any great neglect, Beloved, I would hope that some of you would be so friendly as to call upon me, to put me in mind; and yet I have cause to suspect that rather the most would be so negligent as to let me alone, willing to enjoy in my idlenes their owne security. Therefore you shall give me leave now to prevent you,
Were I guilty of any great neglect, beloved, I would hope that Some of you would be so friendly as to call upon me, to put me in mind; and yet I have cause to suspect that rather the most would be so negligent as to let me alone, willing to enjoy in my idleness their own security. Therefore you shall give me leave now to prevent you,
vbdr pns11 j pp-f d j vvi, vvn, pns11 vmd vvi cst d pp-f pn22 vmd vbi av j c-acp p-acp vvb p-acp pno11, pc-acp vvi pno11 p-acp n1; cc av pns11 vhb n1 p-acp vvb cst av dt av-ds vmd vbi av j c-acp pc-acp vvi pno11 av-j, j pc-acp vvi p-acp po11 n1 po32 d n1. av pn22 vmb vvi pno11 vvi av p-acp vvb pn22,
why is there any Passover now to be kept among Christians? Yes, if you doe not know it the Apostle will tell you that Christ is our Passover, 1 Cor. 5.7.
why is there any Passover now to be kept among Christians? Yes, if you do not know it the Apostle will tell you that christ is our Passover, 1 Cor. 5.7.
He that prepares himselfe for the applying of the death of Christ, and the procuring of himselfe greater interest in the merit of his Passion, he prepares for the Passover. You know,
He that prepares himself for the applying of the death of christ, and the procuring of himself greater Interest in the merit of his Passion, he prepares for the Passover. You know,
as Christ said to his Disciples, that within these few dayes, after two or three dayes, the time will come about wherein we celebrate the memoriall of his Passion, the time of his Resurrection; and this is another Passover, the Christians Easter is his Passover: and if there were not this,
as christ said to his Disciples, that within these few days, After two or three days, the time will come about wherein we celebrate the memorial of his Passion, the time of his Resurrection; and this is Another Passover, the Christians Easter is his Passover: and if there were not this,
c-acp np1 vvd p-acp po31 n2, cst p-acp d d n2, p-acp crd cc crd n2, dt n1 vmb vvi p-acp c-crq pns12 vvb dt n1 pp-f po31 n1, dt n1 pp-f po31 n1; cc d vbz j-jn np1, dt njpg2 np1 vbz po31 np1: cc cs pc-acp vbdr xx d,
As Christ is the Passover in the substance of the thing, so the Sacrament that he instituted, his last Supper, that is as the Passover, in the memoriall of the benefite, it is the Sacrament that came in the room of the other;
As christ is the Passover in the substance of the thing, so the Sacrament that he instituted, his last Supper, that is as the Passover, in the memorial of the benefit, it is the Sacrament that Come in the room of the other;
the Lords Supper, that is the Christians Passover also, and you know that those dayes of receiving, they hasten upon you, the next Sabbaoth, the next Friday, this very day.
the lords Supper, that is the Christians Passover also, and you know that those days of receiving, they hasten upon you, the next Sabbaoth, the next Friday, this very day.
dt n2 n1, cst vbz dt np1 np1 av, cc pn22 vvb cst d n2 pp-f vvg, pns32 vvb p-acp pn22, dt ord n1, dt ord np1, d j n1.
as the Disciples were sent to the good man of the house, here it is the same word I bring to you, give me leave to aske, where is the Guest-Chamber? It is the same Master of us all that hath sent me to you, the good Master, the great Master, the very Master, that speaks here in the Text, goe and prepare.
as the Disciples were sent to the good man of the house, Here it is the same word I bring to you, give me leave to ask, where is the Guest-Chamber? It is the same Master of us all that hath sent me to you, the good Master, the great Master, the very Master, that speaks Here in the Text, go and prepare.
c-acp dt n2 vbdr vvn p-acp dt j n1 pp-f dt n1, av pn31 vbz dt d n1 pns11 vvb p-acp pn22, vvb pno11 n1 pc-acp vvi, c-crq vbz dt n1? pn31 vbz dt d n1 pp-f pno12 d cst vhz vvn pno11 p-acp pn22, dt j n1, dt j n1, dt av n1, cst vvz av p-acp dt n1, vvb cc vvi.
and keeping the Passover, and the celebrating of Christs last Supper. From Vers. 8. to Vers. 14. is set downe the preparation that was made for the keeping, and the celebrating of it.
and keeping the Passover, and the celebrating of Christ last Supper. From Vers. 8. to Vers. 14. is Set down the preparation that was made for the keeping, and the celebrating of it.
cc vvg dt np1, cc dt vvg pp-f npg1 ord n1. p-acp np1 crd p-acp np1 crd vbz vvn a-acp dt n1 cst vbds vvn p-acp dt n-vvg, cc dt vvg pp-f pn31.
and they are principally two. There is one direction that Christ gives them at their first entry into the Citty, they shall meet a man bearing a Pitcher of water.
and they Are principally two. There is one direction that christ gives them At their First entry into the city, they shall meet a man bearing a Pitcher of water.
The other direction that Christ gives them, is when they shall enter into the House, they shall then speake to the good man of the house, and say thus and thus to him, that is in Vers. 11. & 12. So now, in these two Verses I would intreat you to consider onely these 3 things.
The other direction that christ gives them, is when they shall enter into the House, they shall then speak to the good man of the house, and say thus and thus to him, that is in Vers. 11. & 12. So now, in these two Verses I would entreat you to Consider only these 3 things.
dt j-jn n1 cst np1 vvz pno32, vbz c-crq pns32 vmb vvi p-acp dt n1, pns32 vmb av vvb p-acp dt j n1 pp-f dt n1, cc vvz av cc av p-acp pno31, cst vbz p-acp np1 crd cc crd av av, p-acp d crd n2 pns11 vmd vvi pn22 pc-acp vvi av-j d crd n2.
the English sets out best to us the Christian respect, it is most Christian, it sets downe the religious respect, the good man, that is, the chiefe, the best man in the house.
the English sets out best to us the Christian respect, it is most Christian, it sets down the religious respect, the good man, that is, the chief, the best man in the house.
Four times in the Gospell I find this word thus translated, the good man of the house, in Mat. 24.12. If the good man of the house (that is, the Master of the house) kn•w at what houre the Thiefe would come.
Four times in the Gospel I find this word thus translated, the good man of the house, in Mathew 24.12. If the good man of the house (that is, the Master of the house) kn•w At what hour the Thief would come.
and here in this place I cannot but delight my selfe with the Translation, with the Interpretation of the word, that they should so happily light upon this word, which hath the propriety onely in our English tongue,
and Here in this place I cannot but delight my self with the translation, with the Interpretation of the word, that they should so happily Light upon this word, which hath the propriety only in our English tongue,
cc av p-acp d n1 pns11 vmbx p-acp vvi po11 n1 p-acp dt n1, p-acp dt n1 pp-f dt n1, cst pns32 vmd av av-j j p-acp d n1, r-crq vhz dt n1 av-j p-acp po12 jp n1,
God expects it more at such mens hands, by way of thankfullnesse, because he hath given them more mercies, the whole is theirs, he expects it from them by way of duty, because he hath given them a greater account, they are to answer, not for themselues alone, but for others committed to their charge, they should be examples of piety, they should prescribe it to others.
God expects it more At such men's hands, by Way of thankfulness, Because he hath given them more Mercies, the Whole is theirs, he expects it from them by Way of duty, Because he hath given them a greater account, they Are to answer, not for themselves alone, but for Others committed to their charge, they should be Examples of piety, they should prescribe it to Others.
and to find a sober Family, where the Master of the house is given to revelling; or a Family that is chast, if the Master be wanton; or a Family that is religious, if the Master or Mistresse be prophane.
and to find a Sobrium Family, where the Master of the house is given to reveling; or a Family that is chaste, if the Master be wanton; or a Family that is religious, if the Master or Mistress be profane.
cc pc-acp vvi dt j n1, c-crq dt n1 pp-f dt n1 vbz vvn p-acp vvg; cc dt n1 cst vbz j, cs dt n1 vbb j-jn; cc dt n1 cst vbz j, cs dt n1 cc n1 vbb j.
Therefore it will be your care Beloved, to uphold the word, and to continue to your selves, the comfort of this excellent interpretation, that still the Master of the house may relish the good man of the house.
Therefore it will be your care beloved, to uphold the word, and to continue to your selves, the Comfort of this excellent Interpretation, that still the Master of the house may relish the good man of the house.
av pn31 vmb vbi po22 n1 vvn, pc-acp vvi dt n1, cc pc-acp vvi p-acp po22 n2, dt n1 pp-f d j n1, cst av dt n1 pp-f dt n1 vmb vvi dt j n1 pp-f dt n1.
There are divers of the Ancients, that torture themselves very much, to find out who this man should be, notwithstanding that the Gospell doth not set downe to us,
There Are diverse of the Ancients, that torture themselves very much, to find out who this man should be, notwithstanding that the Gospel does not Set down to us,
pc-acp vbr j pp-f dt n2-j, cst vvb px32 av av-d, pc-acp vvi av r-crq d n1 vmd vbi, c-acp cst dt n1 vdz xx vvi a-acp p-acp pno12,
when he was delivered by the Angell, and there is this probability that indeed it seems to be the house of some clandestine Disciple of Christ, some of those that were well-affected to Christ,
when he was Delivered by the Angel, and there is this probability that indeed it seems to be the house of Some clandestine Disciple of christ, Some of those that were Well-affected to christ,
c-crq pns31 vbds vvn p-acp dt n1, cc pc-acp vbz d n1 cst av pn31 vvz pc-acp vbi dt n1 pp-f d j n1 pp-f np1, d pp-f d cst vbdr j p-acp np1,
St. Ambrose gives this reason, his name is therefore concealed here, of purpose, sayth he, to note that he was some meane obscure man whom they had not knowne ever the better,
Saint Ambrose gives this reason, his name is Therefore concealed Here, of purpose, say he, to note that he was Some mean Obscure man whom they had not known ever the better,
n1 np1 vvz d n1, po31 n1 vbz av vvn av, pp-f n1, vvz pns31, pc-acp vvi cst pns31 vbds d j j n1 ro-crq pns32 vhd xx vvn av dt jc,
if Christ had named him, he was of inferiour note, Ideo nomen non, &c. sayth Ambrose, therefore, his name is not assigned, that we may conceive him to be some such man of inferior quality;
if christ had nam him, he was of inferior note, Ideo Nome non, etc. say Ambrose, Therefore, his name is not assigned, that we may conceive him to be Some such man of inferior quality;
cs np1 vhd vvn pno31, pns31 vbds pp-f j-jn n1, fw-la fw-la fw-la, av vvz np1, av, po31 n1 vbz xx vvn, cst pns12 vmb vvi pno31 pc-acp vbi d d n1 pp-f j-jn n1;
the next Verse that followes, the second Verse of the Text, we see he provides, and makes ready a Roome large, and furnished, as the word in Mark will beare it, a Roome adorned, and beautified with Hangings,
the next Verse that follows, the second Verse of the Text, we see he provides, and makes ready a Room large, and furnished, as the word in Mark will bear it, a Room adorned, and beautified with Hangings,
dt ord n1 cst vvz, dt ord n1 pp-f dt n1, pns12 vvb pns31 vvz, cc vvz av-j dt n1 j, cc vvn, p-acp dt n1 p-acp vvb vmb vvi pn31, dt n1 vvn, cc vvn p-acp n2-vvg,
therefore the notice of the old name is not taken of this man among other Christians, he was to have the name of Christian, Non dum Christiani nominis, &c. saith he, the honour of the christian name was not yet imposed upon Beleivers,
Therefore the notice of the old name is not taken of this man among other Christians, he was to have the name of Christian, Non dum Christians Nominis, etc. Says he, the honour of the christian name was not yet imposed upon Believers,
av dt n1 pp-f dt j n1 vbz xx vvn pp-f d n1 p-acp j-jn np1, pns31 vbds pc-acp vhi dt n1 pp-f np1, fw-fr fw-la np1 fw-la, av vvz pns31, dt n1 pp-f dt njp n1 vbds xx av vvn p-acp n2,
There are others that think the reason of the concealment of the name was, because Christ would take occasion hereby to give them a testimony of his omniscience, that he doth, by telling them of meeting a man with a Pitcher of water,
There Are Others that think the reason of the concealment of the name was, Because christ would take occasion hereby to give them a testimony of his omniscience, that he does, by telling them of meeting a man with a Pitcher of water,
and because he meant to describe the house after this fashion, therefore he sends them to a house in generall, that they should not know whose house to enquire for, he tells them not the name,
and Because he meant to describe the house After this fashion, Therefore he sends them to a house in general, that they should not know whose house to inquire for, he tells them not the name,
cc c-acp pns31 vvd pc-acp vvi dt n1 p-acp d n1, av pns31 vvz pno32 p-acp dt n1 p-acp n1, cst pns32 vmd xx vvi r-crq n1 pc-acp vvi p-acp, pns31 vvz pno32 xx dt n1,
this is very probable, but this gives not full satisfaction, because if Christ had told the name of this mans house, it had been an argument of his omniscience;
this is very probable, but this gives not full satisfaction, Because if christ had told the name of this men house, it had been an argument of his omniscience;
d vbz av j, cc-acp d vvz xx j n1, c-acp cs np1 vhd vvn dt n1 pp-f d ng1 n1, pn31 vhd vbn dt n1 pp-f po31 n1;
Just such a signe as Samuel the Prophet gave Saul when he departed from him, sayth he, When thou art gone from me thou shalt meet in the plaine going up to Mount Tabor, three men with three Kids,
Just such a Signen as Samuel the Prophet gave Saul when he departed from him, say he, When thou art gone from me thou shalt meet in the plain going up to Mount Tabor, three men with three Kids,
Others think the reason should be, that no man is named, to note, that all men are invited to this new Passover, that Christ would keep, therefore no man is named;
Others think the reason should be, that no man is nam, to note, that all men Are invited to this new Passover, that christ would keep, Therefore no man is nam;
that is the reason of St. Jerome, venerable Bede, and others, Ʋt omnis sciant se, &c. that all men might know themselves invited to the communication of those Mysteries.
that is the reason of Saint Jerome, venerable Bede, and Others, Ʋt omnis sciant se, etc. that all men might know themselves invited to the communication of those Mysteres.
d vbz dt n1 pp-f n1 np1, j np1, cc n2-jn, vvb fw-la fw-la fw-la, av cst d n2 vmd vvi px32 vvn p-acp dt n1 pp-f d n2.
but it is not textuall, it is not substantiall, for by the same argument then, there should none of those have been named that sate downe with Christ, not he that leaned upon his bosome, none of those that were his Auditors at any time,
but it is not textual, it is not substantial, for by the same argument then, there should none of those have been nam that sat down with christ, not he that leaned upon his bosom, none of those that were his Auditors At any time,
cc-acp pn31 vbz xx j, pn31 vbz xx j, p-acp p-acp dt d n1 av, pc-acp vmd pi pp-f d vhb vbn vvn cst vvd a-acp p-acp np1, xx pns31 cst vvd p-acp po31 n1, pix pp-f d cst vbdr po31 n2 p-acp d n1,
because Judas should not know which was the house where Christ kept the Passover, and so should not prevent him by betraying him to the Pharisees, that is the reason that is given by Euthymius, Theophilact, Cyrill,
Because Judas should not know which was the house where christ kept the Passover, and so should not prevent him by betraying him to the Pharisees, that is the reason that is given by Euthymius, Theophilact, Cyril,
c-acp np1 vmd xx vvi r-crq vbds dt n1 c-crq np1 vvd dt np1, cc av vmd xx vvi pno31 p-acp vvg pno31 p-acp dt np2, cst vbz dt n1 cst vbz vvn p-acp np1, vvd, np1,
Ne Judas traderet ante celebrationem paschatis, sayth Cyrill, least Judas should have betrayed him, peradventure before he had celebrated the Passover, and made all things ready,
Ne Judas traderet ante celebrationem Paschatis, say Cyril, lest Judas should have betrayed him, Peradventure before he had celebrated the Passover, and made all things ready,
ccx np1 fw-la fw-la fw-la fw-la, vvz np1, cs np1 vmd vhi vvn pno31, av c-acp pns31 vhd vvn dt np1, cc vvd d n2 j,
Now when Judas knew not the house, Christ that knew all things meant to prevent him, that though he had Covenanted with the Pharisees before to betray him, he could not tell the house till he came with Christ,
Now when Judas knew not the house, christ that knew all things meant to prevent him, that though he had Covenanted with the Pharisees before to betray him, he could not tell the house till he Come with christ,
av c-crq np1 vvd xx dt n1, np1 cst vvd d n2 vvd pc-acp vvi pno31, cst cs pns31 vhd vvn p-acp dt np2 p-acp pc-acp vvi pno31, pns31 vmd xx vvi dt n1 c-acp pns31 vvd p-acp np1,
Why Christ did not name him to the Disciples, because he was an unknowne Stranger, Chrysostome toucheth upon this reason, sayth he, he was a man they knew not, it was all one if he had named him,
Why christ did not name him to the Disciples, Because he was an unknown Stranger, Chrysostom touches upon this reason, say he, he was a man they knew not, it was all one if he had nam him,
c-crq np1 vdd xx vvi pno31 p-acp dt n2, c-acp pns31 vbds dt j n1, np1 vvz p-acp d n1, vvz pns31, pns31 vbds dt n1 pns32 vvd xx, pn31 vbds d pi cs pns31 vhd vvn pno31,
It must needs be supposed, that if it had beene any of Christs Followers, if it had been any of his Disciples, though of those that were his secret Disciples, if it had been any of his Allies, or Acquaintance, in all likelihood the name would have been set downe to us,
It must needs be supposed, that if it had been any of Christ Followers, if it had been any of his Disciples, though of those that were his secret Disciples, if it had been any of his Allies, or Acquaintance, in all likelihood the name would have been Set down to us,
pn31 vmb av vbi vvn, cst cs pn31 vhd vbn d pp-f npg1 n2, cs pn31 vhd vbn d pp-f po31 n2, c-acp pp-f d cst vbdr po31 j-jn n2, cs pn31 vhd vbn d pp-f po31 n2, cc n1, p-acp d n1 dt n1 vmd vhi vbn vvn a-acp p-acp pno12,
Sciebas domine Jesu nomen. &c. sayth Ambrose well, Lord, thou diddest know the name of the man, thou did'st conceale it from thy Disciples, that they might know thee the better.
Sciebas domine Jesu Nome. etc. say Ambrose well, Lord, thou didst know the name of the man, thou didst conceal it from thy Disciples, that they might know thee the better.
that is upon speciall reason, to teach us thus much, that we should not spend our time about things circumstantiall, that we should not neglect the weighty matters of the Gospell, that we should not take up our thoughts, and bestow our Studies so much on times, and persons, and places, the knowledge whereof is not so profitable,
that is upon special reason, to teach us thus much, that we should not spend our time about things circumstantial, that we should not neglect the weighty matters of the Gospel, that we should not take up our thoughts, and bestow our Studies so much on times, and Persons, and places, the knowledge whereof is not so profitable,
d vbz p-acp j n1, pc-acp vvi pno12 av av-d, cst pns12 vmd xx vvi po12 n1 p-acp n2 j, cst pns12 vmd xx vvi dt j n2 pp-f dt n1, cst pns12 vmd xx vvi a-acp po12 n2, cc vvb po12 n2 av av-d p-acp n2, cc n2, cc n2, dt n1 c-crq vbz xx av j,
as the knowledge of the things that we should labour to be excercised in, matters that are morall, in matters of faith, in the knowledge of those things that sanctifie the heart, and be directions to life;
as the knowledge of the things that we should labour to be exercised in, matters that Are moral, in matters of faith, in the knowledge of those things that sanctify the heart, and be directions to life;
It hath pleased the Spirit of God in wisdome to conceale from us the names of the Authors of some Books, both in the Old, and New Testament, the Pen-man of the Epistle to the Heberws is not certainly knowne,
It hath pleased the Spirit of God in Wisdom to conceal from us the names of the Authors of Some Books, both in the Old, and New Testament, the Penman of the Epistle to the Heberws is not Certainly known,
pn31 vhz vvn dt n1 pp-f np1 p-acp n1 pc-acp vvi p-acp pno12 dt n2 pp-f dt n2 pp-f d n2, d p-acp dt j, cc j n1, dt n1 pp-f dt n1 p-acp dt n2 vbz xx av-j vvn,
though we know not whose hand God guided, it is not a thing materiall to know who was the Author, but it is our happinesse that we have the Books; what would I care much,
though we know not whose hand God guided, it is not a thing material to know who was the Author, but it is our happiness that we have the Books; what would I care much,
though I had never knowne the name of Peter (though I give all reverence to the memoriall of Christs Pen-men) so I have the example of Peters Repentance, let me get that, let me be one that treads in his steps,
though I had never known the name of Peter (though I give all Reverence to the memorial of Christ Penmen) so I have the Exampl of Peter's Repentance, let me get that, let me be one that treads in his steps,
What would it skill, or disadvantage me, if I had never knowne the name of Job, if I had him but described, the man that dwelt in the Land of Ʋz, so I reach to the excellency of his patience, he is like Job, not that knows his name, but imitates his vertues. Or what would it disadvantage me if I had never knowne the name of the blessed Apostle Paul, since we have his excellent Writings that are a light to our Feet?
What would it skill, or disadvantage me, if I had never known the name of Job, if I had him but described, the man that dwelled in the Land of Ʋz, so I reach to the excellency of his patience, he is like Job, not that knows his name, but imitates his Virtues. Or what would it disadvantage me if I had never known the name of the blessed Apostle Paul, since we have his excellent Writings that Are a Light to our Feet?
Therefore let us not spend time in knowing persons, especially if they be concealed, the same wisdome of God that reveales the names of men for our remembrance, and imitation, in some places to teach us to look to things that are usefull,
Therefore let us not spend time in knowing Persons, especially if they be concealed, the same Wisdom of God that reveals the names of men for our remembrance, and imitation, in Some places to teach us to look to things that Are useful,
av vvb pno12 xx vvi n1 p-acp vvg n2, av-j cs pns32 vbb vvn, dt d n1 pp-f np1 cst vvz dt n2 pp-f n2 p-acp po12 n1, cc n1, p-acp d n2 pc-acp vvi pno12 pc-acp vvi p-acp n2 cst vbr j,
and not to the knowledge of persons, or names. So much of that, that is, the Person to whom they were sent, considered according to his appellative name that is set downe, the good man of the house, and according to his proper name that is concealed,
and not to the knowledge of Persons, or names. So much of that, that is, the Person to whom they were sent, considered according to his appellative name that is Set down, the good man of the house, and according to his proper name that is concealed,
cc xx p-acp dt n1 pp-f n2, cc n2. av d pp-f d, cst vbz, dt n1 p-acp ro-crq pns32 vbdr vvn, vvd vvg p-acp po31 j vvb cst vbz vvn a-acp, dt j n1 pp-f dt n1, cc vvg p-acp po31 j vvb cst vbz vvn,
It was most fit not the God of Israel, not King Jesus of Nazzareth, or the Lord, but the Master, it was most fit in regard of Christ, it is a name most proper to him, the use of this word expressed great humility in Christ.
It was most fit not the God of Israel, not King jesus of Nazareth, or the Lord, but the Master, it was most fit in regard of christ, it is a name most proper to him, the use of this word expressed great humility in christ.
It was the most proper name, One is your Master, as One is your Father. Call no man Master on Earth, even those that are our Masters in civill respects, are not our Masters in regard of Christ. The Elders in the Revelation, as they cast downe their Crownes before the Lamb, so all Titles of honour, and dignity stoop to Christ; other Masters they have the Government over some perticular persons, he it is alone that is the Master and Governour of all, other Teachers are called Masters, but they are Disciples, sayth Austin well,
It was the most proper name, One is your Master, as One is your Father. Call no man Master on Earth, even those that Are our Masters in civil respects, Are not our Masters in regard of christ. The Elders in the Revelation, as they cast down their Crowns before the Lamb, so all Titles of honour, and dignity stoop to christ; other Masters they have the Government over Some particular Persons, he it is alone that is the Master and Governor of all, other Teachers Are called Masters, but they Are Disciples, say Austin well,
It is to expresse his humility, that he is pleased to call himselfe the Son of man: we never read in all the Gospell that he called himselfe directly the Son of God. He did heare the Confession with joy,
It is to express his humility, that he is pleased to call himself the Son of man: we never read in all the Gospel that he called himself directly the Son of God. He did hear the Confessi with joy,
and delight, when it was made by Peter, and the Apostles, and Disciples, but yet in the very same place, Mat. 16. he forbids them to tell the World, See yee tell no man that Jesus is the Christ;
and delight, when it was made by Peter, and the Apostles, and Disciples, but yet in the very same place, Mathew 16. he forbids them to tell the World, See ye tell no man that jesus is the christ;
cc n1, c-crq pn31 vbds vvn p-acp np1, cc dt n2, cc n2, cc-acp av p-acp dt av d n1, np1 crd pns31 vvz pno32 pc-acp vvi dt n1, vvb pn22 vvb dx n1 cst np1 vbz dt np1;
Partly because he would not have the faith thereof prejudiced after, till his Passion, and Resurrection were over, he would not have them Preach that Doctrine;
Partly Because he would not have the faith thereof prejudiced After, till his Passion, and Resurrection were over, he would not have them Preach that Doctrine;
av c-acp pns31 vmd xx vhi dt n1 av vvn a-acp, c-acp po31 n1, cc n1 vbdr a-acp, pns31 vmd xx vhi pno32 vvb cst n1;
One reason may be, because in his Visions he was conversant among Angells, therefore to put him in mind that he should not be transported above measure,
One reason may be, Because in his Visions he was conversant among Angels, Therefore to put him in mind that he should not be transported above measure,
as Paul, because he should not be elevated, a Messenger of Satan was sent to buffet him, to take him off least he should be puffed up with revelations:
as Paul, Because he should not be elevated, a Messenger of Satan was sent to buffet him, to take him off lest he should be puffed up with revelations:
for he onely besides Ezekiel, and he oft is called so, Dan. 7. in the Old Testament, I saw one like the Son of man, because of his Incarnation. In the New Testament he calls himselfe still so, he never was called by any else but, Jesus thou Son of David, and Jesus thou Son of God, but he calls himselfe the Son of man, out of abundance of humility.
for he only beside Ezekielem, and he oft is called so, Dan. 7. in the Old Testament, I saw one like the Son of man, Because of his Incarnation. In the New Testament he calls himself still so, he never was called by any Else but, jesus thou Son of David, and jesus thou Son of God, but he calls himself the Son of man, out of abundance of humility.
c-acp pns31 av-j p-acp np1, cc pns31 av vbz vvn av, np1 crd p-acp dt j n1, pns11 vvd pi av-j dt n1 pp-f n1, c-acp pp-f po31 n1. p-acp dt j n1 pns31 vvz px31 av av, pns31 av-x vbds vvn p-acp d av cc-acp, np1 pns21 n1 pp-f np1, cc np1 pns21 n1 pp-f np1, p-acp pns31 vvz px31 dt n1 pp-f n1, av pp-f n1 pp-f n1.
In Mat. 16. he adds this clause when it seemed superfluous, Whom doe you say that I the Son of man am? The sence had been full if he had said, whom doe you say that I am, yet he adds out of superfluity,
In Mathew 16. he adds this clause when it seemed superfluous, Whom do you say that I the Son of man am? The sense had been full if he had said, whom do you say that I am, yet he adds out of superfluity,
so here too out of abundance of humility, when he sends to this Owner, the good man of the house, he sayth, not the Lord, the Son of God sayth, the Lord our righteousnesse, the Lord our Redeemer sayth, but the Master sayth.
so Here too out of abundance of humility, when he sends to this Owner, the good man of the house, he say, not the Lord, the Son of God say, the Lord our righteousness, the Lord our Redeemer say, but the Master say.
av av av av pp-f n1 pp-f n1, c-crq pns31 vvz p-acp d n1, dt j n1 pp-f dt n1, pns31 vvz, xx dt n1, dt n1 pp-f np1 vvz, dt n1 po12 n1, dt n1 po12 n1 vvz, cc-acp dt n1 vvz.
Jerome observes, that the reason why he repelled him, was, because he called him Master, if he had said, Lord I will follow thee, he had not had the repulse:
Jerome observes, that the reason why he repelled him, was, Because he called him Master, if he had said, Lord I will follow thee, he had not had the repulse:
that Observation I say will not hold, for Christ himselfe that gives direction to call him Master, and now to call him Master when they were to goe on such a Message as shewed his Authority, shews plainly that Christ did not stomack it, he was not offended that any man should call him Master, nay, he delighted in the name:
that Observation I say will not hold, for christ himself that gives direction to call him Master, and now to call him Master when they were to go on such a Message as showed his authority, shows plainly that christ did not stomach it, he was not offended that any man should call him Master, nay, he delighted in the name:
cst n1 pns11 vvb vmb xx vvi, c-acp np1 px31 cst vvz n1 pc-acp vvi pno31 n1, cc av pc-acp vvi pno31 n1 c-crq pns32 vbdr pc-acp vvi p-acp d dt n1 a-acp vvd po31 n1, vvz av-j cst np1 vdd xx n1 pn31, pns31 vbds xx vvn cst d n1 vmd vvi pno31 n1, uh, pns31 vvd p-acp dt n1:
as the name of Lord sets out his Soveraignty, so the name of Master shews that he is the onely chiefe Teacher, even he himselfe when he sent to this man he bids them use the name, the Master sayth, it was most fit in regard of himselfe.
as the name of Lord sets out his Sovereignty, so the name of Master shows that he is the only chief Teacher, even he himself when he sent to this man he bids them use the name, the Master say, it was most fit in regard of himself.
then he must needs condiscend, for who will not set open his house that Jesus may come there? But Christ will have him give a testimony of his faith, the Master saith, some men would have asked presently, who is the Master? No,
then he must needs condescend, for who will not Set open his house that jesus may come there? But christ will have him give a testimony of his faith, the Master Says, Some men would have asked presently, who is the Master? No,
and welcome him, he renders thee this priviledge, that thou mayst be his Disciple, it is the Master sayth, it was for the testimony of his faith, and fittest for his comfort.
and welcome him, he renders thee this privilege, that thou Mayest be his Disciple, it is the Master say, it was for the testimony of his faith, and Fittest for his Comfort.
when the two Disciples went to lose the Colt, on which Christ was to Ride to Jerusalem, and the Owner asked them why they loosed him? All the answer they gave, was this, the Lord,
when the two Disciples went to loose the Colt, on which christ was to Ride to Jerusalem, and the Owner asked them why they loosed him? All the answer they gave, was this, the Lord,
or Master hath need of him, as soone as ever they heard this word, it was such a convincing word that they parted presently from that which was their owne, and suffered him to be carried away.
or Master hath need of him, as soon as ever they herd this word, it was such a convincing word that they parted presently from that which was their own, and suffered him to be carried away.
cc n1 vhz n1 pp-f pno31, c-acp av c-acp av pns32 vvd d n1, pn31 vbds d dt vvg n1 cst pns32 vvd av-j p-acp d r-crq vbds po32 d, cc vvd pno31 pc-acp vbi vvn av.
When Mary was in the middest of her dumps, they were grieved for the death of their Brother Lazarus, as soone as shee heard Martha come and tell her the Master is come, it put her out of her sorrow, presently shee arose, there was so much comfort in the word, that shee thought all comfort was come,
When Marry was in the midst of her dumps, they were grieved for the death of their Brother Lazarus, as soon as she herd Martha come and tell her the Master is come, it put her out of her sorrow, presently she arose, there was so much Comfort in the word, that she Thought all Comfort was come,
Lastly, it was the fittest name that they could carry, because they were Disciples, and Christ would shew them by this how much obedience he found even in those that were not Disciples,
Lastly, it was the Fittest name that they could carry, Because they were Disciples, and christ would show them by this how much Obedience he found even in those that were not Disciples,
ord, pn31 vbds dt js n1 cst pns32 vmd vvi, c-acp pns32 vbdr n2, cc np1 vmd vvi pno32 p-acp d c-crq d n1 pns31 vvd av p-acp d cst vbdr xx n2,
The Disciples did not, they came in Christs name, Nun quid, &c. saith Ambrose, tell me when Paul, and Peter preached the Gospell, did they use their owne words, did they not speake so,
The Disciples did not, they Come in Christ name, Nun quid, etc. Says Ambrose, tell me when Paul, and Peter preached the Gospel, did they use their own words, did they not speak so,
dt n2 vdd xx, pns32 vvd p-acp npg1 n1, n1 fw-la, av vvz np1, vvb pno11 c-crq np1, cc np1 vvd dt n1, vdd pns32 vvi po32 d n2, vdd pns32 xx vvi av,
as inspired, and guided by the Spirit of God? So they said as Christ their Master said to them, to teach us thus much, that it was not by their owne words,
as inspired, and guided by the Spirit of God? So they said as christ their Master said to them, to teach us thus much, that it was not by their own words,
c-acp vvn, cc vvn p-acp dt n1 pp-f np1? av pns32 vvd p-acp np1 po32 n1 vvd p-acp pno32, pc-acp vvi pno12 av av-d, cst pn31 vbds xx p-acp po32 d n2,
but by the word, and power of the Spirit of Gods grace powred upon the Gentiles, it was not them, but he that converted by their Preaching, whose word they preached.
but by the word, and power of the Spirit of God's grace poured upon the Gentiles, it was not them, but he that converted by their Preaching, whose word they preached.
yet there is that that adds Majesty to our word, we speake from God, we come from the great Master, when we presse upon you any Doctrine of Exhortation, doe we presse the Exhortation from our selves? When we discover to you any sin that you should leave, and forsake, is it that we call it sin, or that the Scripture calls sin? When we intreat you to give us your attention, doe we intreat you to listen to us? No,
yet there is that that adds Majesty to our word, we speak from God, we come from the great Master, when we press upon you any Doctrine of Exhortation, do we press the Exhortation from our selves? When we discover to you any sin that you should leave, and forsake, is it that we call it since, or that the Scripture calls since? When we entreat you to give us your attention, do we entreat you to listen to us? No,
but if we come in the name of Christ, in the name of the great Master, in the name of God; if we tell you it is he your Redeemer, your Saviour, it is he that speaks, it is the Lord your Judge, it is the Lord your Master. O who will not melt at the hearing of this name, The Master sayth, it is the word that includes in it all comfort, he that can alone teach by his Spirit, he from whom you expect Salvation, whatsoever this Booke speaks, whatsoever it saith, he sayth,
but if we come in the name of christ, in the name of the great Master, in the name of God; if we tell you it is he your Redeemer, your Saviour, it is he that speaks, it is the Lord your Judge, it is the Lord your Master. Oh who will not melt At the hearing of this name, The Master say, it is the word that includes in it all Comfort, he that can alone teach by his Spirit, he from whom you expect Salvation, whatsoever this Book speaks, whatsoever it Says, he say,
Though I would have you withall, remember that it is not the Master beseecheth, but the Master sayth, that is, the Master •ommands, Christ would hereby shew that all hearts, all eares they bow to him, it is the Master sayth, a man would have thought this had beene but a familiar forme, to come,
Though I would have you withal, Remember that it is not the Master Beseecheth, but the Master say, that is, the Master •ommands, christ would hereby show that all hearts, all ears they bow to him, it is the Master say, a man would have Thought this had been but a familiar Form, to come,
and beseech, no, but to shew that he had the supremacy, and Government of all, they doe not say the Master intreats, but the Master Commands, that is the first thing, the Message,
and beseech, no, but to show that he had the supremacy, and Government of all, they do not say the Master intreats, but the Master Commands, that is the First thing, the Message,
cc vvb, uh-dx, cc-acp pc-acp vvi cst pns31 vhd dt n1, cc n1 pp-f d, pns32 vdb xx vvi dt n1 vvz, p-acp dt n1 vvz, cst vbz dt ord n1, dt n1,
It sets out to us, first his Poverty, he was one that stood in need of a Lodging to keep the Passover, he had no House, nay not so much as a Chamber, nay,
It sets out to us, First his Poverty, he was one that stood in need of a Lodging to keep the Passover, he had no House, nay not so much as a Chamber, nay,
pn31 vvz av p-acp pno12, ord po31 n1, pns31 vbds pi cst vvd p-acp n1 pp-f dt vvg pc-acp vvi dt np1, pns31 vhd dx n1, uh xx av av-d c-acp dt n1, uh,
neyther he, nor his Disciples, for if any of his Disciples had had a house, or a Chamber, it is very likely the Passover should have beene kept at that house,
neither he, nor his Disciples, for if any of his Disciples had had a house, or a Chamber, it is very likely the Passover should have been kept At that house,
because men commonly when they have done their businesse, and have baited sufficiently, they loose from such a place to another, they doe not abide in the place, there is a departure, a loosing, a going away,
Because men commonly when they have done their business, and have baited sufficiently, they lose from such a place to Another, they do not abide in the place, there is a departure, a losing, a going away,
yet the •oxes have Houses, and Holes, notwithstanding the Snares of the Fowlers, yet the Birds you know how they will keep their Nests, their houses and places of refuge,
yet the •oxes have Houses, and Holes, notwithstanding the Snares of the Fowlers, yet the Birds you know how they will keep their Nests, their houses and places of refuge,
av dt n2 vhb n2, cc n2, p-acp dt n2 pp-f dt n2, av dt n2 pn22 vvb c-crq pns32 vmb vvi po32 n2, po32 n2 cc n2 pp-f n1,
nay, not to keepe the Passover, he had not a Cradle when he was Borne, he was faine to be laid in a Manger, he had not a Tomb of his owne when he suffered, he was faine to be laid in a Sepulchre that belonged to another, he had not a Chamber now to keep his Passover in.
nay, not to keep the Passover, he had not a Cradle when he was Born, he was feign to be laid in a Manger, he had not a Tomb of his own when he suffered, he was feign to be laid in a Sepulchre that belonged to Another, he had not a Chamber now to keep his Passover in.
uh-x, xx pc-acp vvi dt np1, pns31 vhd xx dt n1 c-crq pns31 vbds vvn, pns31 vbds j pc-acp vbi vvn p-acp dt n1, pns31 vhd xx dt n1 pp-f po31 d c-crq pns31 vvd, pns31 vbds j pc-acp vbi vvn p-acp dt n1 cst vvd p-acp j-jn, pns31 vhd xx dt n1 av pc-acp vvi po31 np1 p-acp.
Let the men of the World heare this, that build to themselves stately Pallaces upon Earth, that desire to be kept stately, to lie softly, those whose delight is as the Prophet speaks, to build faire Houses,
Let the men of the World hear this, that built to themselves stately Palaces upon Earth, that desire to be kept stately, to lie softly, those whose delight is as the Prophet speaks, to built fair Houses,
and strong for themselves, and think they have made themselves a name, those that dote so much upon the World, that they build so as if they were to live for eternity, is that an argument in us that we are men mortified to the world? If our affections run that way onely after stately Habitations, or doe we think hereby we conforme our selves to Christ? Though there is a Liberty that we may take, yet if we come to set our hearts upon such things, doe we not think that they will draw so much of our affections from Heaven.
and strong for themselves, and think they have made themselves a name, those that dote so much upon the World, that they built so as if they were to live for eternity, is that an argument in us that we Are men mortified to the world? If our affections run that Way only After stately Habitations, or do we think hereby we conform our selves to christ? Though there is a Liberty that we may take, yet if we come to Set our hearts upon such things, do we not think that they will draw so much of our affections from Heaven.
cc j p-acp px32, cc vvb pns32 vhb vvn px32 dt n1, d cst vvb av av-d p-acp dt n1, cst pns32 vvb av c-acp cs pns32 vbdr pc-acp vvi p-acp n1, vbz d dt n1 p-acp pno12 cst pns12 vbr n2 vvn p-acp dt n1? cs po12 n2 vvb d n1 av-j p-acp j n2, cc vdb pns12 vvb av pns12 vvi po12 n2 p-acp np1? cs pc-acp vbz dt n1 cst pns12 vmb vvi, av cs pns12 vvb pc-acp vvi po12 n2 p-acp d n2, vdb pns12 xx vvi cst pns32 vmb vvi av d pp-f po12 n2 p-acp n1.
if ever I live to see it, as we may see it too oft, the Saints of God wandring abroad destitute, afflicted, tormented, driven to live in Caves of the Earth, in Dens,
if ever I live to see it, as we may see it too oft, the Saints of God wandering abroad destitute, afflicted, tormented, driven to live in Caves of the Earth, in Dens,
and Christ their Redeemer, the Lord of our Salvation, even he himselfe that was owner Possessor of all things, he would not take to himselfe the title of any house, when he was below, but was faine to borrow.
and christ their Redeemer, the Lord of our Salvation, even he himself that was owner Possessor of all things, he would not take to himself the title of any house, when he was below, but was feign to borrow.
cc np1 po32 n1, dt n1 pp-f po12 n1, av pns31 px31 cst vbds n1 n1 pp-f d n2, pns31 vmd xx vvi p-acp px31 dt n1 pp-f d n1, c-crq pns31 vbds a-acp, cc-acp vbds av-j p-acp vvb.
and walk to the end, that Christ hath set to us in his owne person? The condition of diverse of the best Saints of God, hath been the condition of Christ himselfe,
and walk to the end, that christ hath Set to us in his own person? The condition of diverse of the best Saints of God, hath been the condition of christ himself,
therefore this shall be my contentation, and comfort, though we misse a Lodging on Earth, he that cannot get a grave in Earth, as Lazarus, we read not that he had any,
Therefore this shall be my contentation, and Comfort, though we miss a Lodging on Earth, he that cannot get a grave in Earth, as Lazarus, we read not that he had any,
av d vmb vbi po11 n1, cc n1, cs pns12 vvb dt vvg p-acp n1, pns31 cst vmbx vvi dt j p-acp n1, p-acp np1, pns12 vvb xx cst pns31 vhd d,
and walke in the wayes of his Commandements, the path that he hath set to us, there must be our comfort, not to be ashamed of a low condition, Christ stooped to it, he had not so much of his owne possession,
and walk in the ways of his commandments, the path that he hath Set to us, there must be our Comfort, not to be ashamed of a low condition, christ stooped to it, he had not so much of his own possession,
cc vvb p-acp dt n2 pp-f po31 n2, dt n1 cst pns31 vhz vvn p-acp pno12, pc-acp vmb vbi po12 n1, xx pc-acp vbi j pp-f dt j n1, np1 vvd p-acp pn31, pns31 vhd xx av av-d pp-f po31 d n1,
But withall it sets out the plenty of Christ, for though a man have nothing in possession, yet if he have much in title, he is rich, Christ had nothing of his owne; the whole World, and every mans house, that House is his, that he would Command,
But withal it sets out the plenty of christ, for though a man have nothing in possession, yet if he have much in title, he is rich, christ had nothing of his own; the Whole World, and every men house, that House is his, that he would Command,
cc-acp av pn31 vvz av dt n1 pp-f np1, c-acp cs dt n1 vhi pix p-acp n1, av cs pns31 vhb d p-acp n1, pns31 vbz j, np1 vhd pix pp-f po31 d; dt j-jn n1, cc d ng1 n1, cst n1 vbz png31, cst pns31 vmd vvi,
and marke out for himselfe, Where is the Guest-Chamber? A man would have thought that Christ spake not of his owne, there is a house that I have in Jerusalem, I have pointed out such a Roome to eat my Passover with my Disciples, he sayth not, tell us if thou hast a Guest-Chamber,
and mark out for himself, Where is the Guest-Chamber? A man would have Thought that christ spoke not of his own, there is a house that I have in Jerusalem, I have pointed out such a Room to eat my Passover with my Disciples, he say not, tell us if thou hast a Guest-Chamber,
if he call for it, he hath interest in every mans possession, the men of the Citty acknowledged so much when they let the Colt goe, at that word, The Lord hath need of him, so this man acknowledged as much when he let his Chamber goe at the word of Christ, Where is the Guest-Chamber?
if he call for it, he hath Interest in every men possession, the men of the city acknowledged so much when they let the Colt go, At that word, The Lord hath need of him, so this man acknowledged as much when he let his Chamber go At the word of christ, Where is the Guest-Chamber?
cs pns31 vvb p-acp pn31, pns31 vhz n1 p-acp d ng1 n1, dt n2 pp-f dt n1 vvd av d c-crq pns32 vvb dt n1 vvi, p-acp d n1, dt n1 vhz n1 pp-f pno31, av d n1 vvn p-acp d c-crq pns31 vvd po31 n1 vvb p-acp dt n1 pp-f np1, q-crq vbz dt n1?
if we doe but acknowledge that hand from whence they come, if we can but acknowledge who is the owner if we can spie that, we think our selves owners, we are indeed under God owners in respect of men, Farmers to God, whatsoever we have is more Gods then ours, he lends us Houses for the present,
if we do but acknowledge that hand from whence they come, if we can but acknowledge who is the owner if we can spy that, we think our selves owners, we Are indeed under God owners in respect of men, Farmers to God, whatsoever we have is more God's then ours, he lends us Houses for the present,
but God hath more Title to us then our selves, what have we then? Have we a penny? God hath more title to our hearts then our selves, have we more right to our Houses then he?
but God hath more Title to us then our selves, what have we then? Have we a penny? God hath more title to our hearts then our selves, have we more right to our Houses then he?
It will be a great meanes to stablish, and comfort our hearts, when God takes away that plenty that he hath given us, he takes away his owne, so long he hath trusted me with the dispensing of it, he hath made me his Steward, he will see if I will serve him in a lower condition, may I not trust him with his owne?
It will be a great means to establish, and Comfort our hearts, when God Takes away that plenty that he hath given us, he Takes away his own, so long he hath trusted me with the dispensing of it, he hath made me his Steward, he will see if I will serve him in a lower condition, may I not trust him with his own?
It will be a great excitement to charity, when God presents the poore to us, God Commands and asks, Christ begs with his mouth, he holds out his hand, he asks, what? any thing that is mine? No,
It will be a great excitement to charity, when God presents the poor to us, God Commands and asks, christ begs with his Mouth, he holds out his hand, he asks, what? any thing that is mine? No,
for his owne. The Apostle Paul hath shewed plainly, those that have Houses should be as if they had none, and those that have Wives should be as if they had none. How is this that such as have married Wives should be as if they had none? Because the Church is the Spouse of Christ, Christ is the Husband, and in regard of that Marriage, the other is not to be owned; and those that have Masters, and Servants, should be as if they had none, because one is our Master in Heaven, and those that have Houses as if they had none,
for his own. The Apostle Paul hath showed plainly, those that have Houses should be as if they had none, and those that have Wives should be as if they had none. How is this that such as have married Wives should be as if they had none? Because the Church is the Spouse of christ, christ is the Husband, and in regard of that Marriage, the other is not to be owned; and those that have Masters, and Servants, should be as if they had none, Because one is our Master in Heaven, and those that have Houses as if they had none,
c-acp po31 d. dt n1 np1 vhz vvn av-j, d cst vhb n2 vmd vbi c-acp cs pns32 vhd pix, cc d cst vhb n2 vmd vbi c-acp cs pns32 vhd pix. q-crq vbz d cst d c-acp vhb vvn n2 vmd vbi c-acp cs pns32 vhd pix? p-acp dt n1 vbz dt n1 pp-f np1, np1 vbz dt n1, cc p-acp n1 pp-f cst n1, dt n-jn vbz xx pc-acp vbi vvd; cc d cst vhb n2, cc n2, vmd vbi c-acp cs pns32 vhd pix, c-acp crd vbz po12 n1 p-acp n1, cc d cst vhb n2 c-acp cs pns32 vhd pix,
because our Lot, and portion is above, and those that use the World, as not using it, because whatsoever is in the World, it is nothing to the possession that God hath provided for us.
Because our Lot, and portion is above, and those that use the World, as not using it, Because whatsoever is in the World, it is nothing to the possession that God hath provided for us.
c-acp po12 n1, cc n1 vbz a-acp, cc d cst vvb dt n1, c-acp xx vvg pn31, c-acp r-crq vbz p-acp dt n1, pn31 vbz pix p-acp dt n1 cst np1 vhz vvn p-acp pno12.
many Saints of God there are that are Harbourlesse, they come, and in them Christ speaks, where is the Lodging thou hast provided for this poore man, I meane to send him to Lodge with thee this night;
many Saints of God there Are that Are Harbourless, they come, and in them christ speaks, where is the Lodging thou hast provided for this poor man, I mean to send him to Lodge with thee this night;
d n2 pp-f np1 pc-acp vbr d vbr j, pns32 vvb, cc p-acp pno32 np1 vvz, q-crq vbz dt vvg pns21 vh2 vvn p-acp d j n1, pns11 vvb pc-acp vvi pno31 p-acp vvb p-acp pno21 d n1;
they have received Angells, nay Christ himselfe in them, Oh, Where is the Guest-Chamber? It is that that Christ speaks to the impropriator, and depopulator, not onely of the houses of men, but of the house of God, Where is the Guest-Chamber where my people should meet together to call upon my name,
they have received Angels, nay christ himself in them, O, Where is the Guest-Chamber? It is that that christ speaks to the impropriator, and depopulator, not only of the houses of men, but of the house of God, Where is the Guest-Chamber where my people should meet together to call upon my name,
and to be instructed in the wayes of Salvation? Hast thou turned it to a Stable, or a Barne, where my People should meet together to partake of the Mysteries of Salvation? Where is the Guest-Chamber? It is Beloved, that that they aske here, you know what is meant when we aske where is the Guest-Chamber? The Church in which we meet that is the Guest-Chamber, there we are to provide, there God hath promised to heare us;
and to be instructed in the ways of Salvation? Hast thou turned it to a Stable, or a Bairn, where my People should meet together to partake of the Mysteres of Salvation? Where is the Guest-Chamber? It is beloved, that that they ask Here, you know what is meant when we ask where is the Guest-Chamber? The Church in which we meet that is the Guest-Chamber, there we Are to provide, there God hath promised to hear us;
Nay yet, there is another Guest-chamber, it is the Question that God propounds to mans heart, Where is the Guest-chamber, that I may eate, not with my Disciples, but feast with my Spirit, that I may come,
Nay yet, there is Another Guest-chamber, it is the Question that God propounds to men heart, Where is the Guest-chamber, that I may eat, not with my Disciples, but feast with my Spirit, that I may come,
and after, that you will labour to make your Rooms furnished there for him, the first Guest-Chamber is the Church of God, the Furniture of that is Devotion, the second Guest-Chamber is the Table of the Lord, the Furniture of that is repentance; the third Guest-Chamber is the heart, the Furniture of that is the faith, and reformation of those that beleive in his name.
and After, that you will labour to make your Rooms furnished there for him, the First Guest-Chamber is the Church of God, the Furniture of that is Devotion, the second Guest-Chamber is the Table of the Lord, the Furniture of that is Repentance; the third Guest-Chamber is the heart, the Furniture of that is the faith, and Reformation of those that believe in his name.
cc a-acp, cst pn22 vmb vvi pc-acp vvi po22 n2 vvn a-acp p-acp pno31, dt ord n1 vbz dt n1 pp-f np1, dt n1 pp-f d vbz n1, dt ord n1 vbz dt n1 pp-f dt n1, dt n1 pp-f d vbz n1; dt ord n1 vbz dt n1, dt n1 pp-f d vbz dt n1, cc n1 pp-f d d vvb p-acp po31 n1.
here is the Guest-chamber where thou shalt dwell, and lodge. You see I have dwelt longer upon this point then I would, I might have handled all, but I see I am prevented,
Here is the Guest-chamber where thou shalt dwell, and lodge. You see I have dwelled longer upon this point then I would, I might have handled all, but I see I am prevented,
And ye shall say to the good man of the house, the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall shew you a large upper Room furnished, there make ready.
And you shall say to the good man of the house, the Master Says unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall show you a large upper Room furnished, there make ready.
Two Disciples he sent to loose the Colt, that he rod on in Tryumph to Jerusalem. Two Disciples he sent here for the preparing of the Passover, when he meant to keep the last, and most solemne.
Two Disciples he sent to lose the Colt, that he rod on in Triumph to Jerusalem. Two Disciples he sent Here for the preparing of the Passover, when he meant to keep the last, and most solemn.
It is eyther my happinesse, or unhappinesse, Beloved, that the imployment is the same, and the assistance lesse. The end of our Preaching is the loosing of the Colt, and yet not the loosing,
It is either my happiness, or unhappiness, beloved, that the employment is the same, and the assistance less. The end of our Preaching is the losing of the Colt, and yet not the losing,
pn31 vbz d po11 n1, cc n1, vvn, cst dt n1 vbz dt d, cc dt n1 av-dc. dt n1 pp-f po12 vvg vbz dt n-vvg pp-f dt n1, cc av xx dt vvg,
And the end of this Sermon is a preparation, but not of the Passover, but of the Lords Supper, a Sacrament more honourable in it selfe, and more comfortable in the fruit; therefore that which stands in need of a great many more Disciples.
And the end of this Sermon is a preparation, but not of the Passover, but of the lords Supper, a Sacrament more honourable in it self, and more comfortable in the fruit; Therefore that which Stands in need of a great many more Disciples.
cc dt n1 pp-f d n1 vbz dt n1, p-acp xx pp-f dt np1, p-acp pp-f dt n2 n1, dt n1 dc j p-acp pn31 n1, cc av-dc j p-acp dt n1; av cst r-crq vvz p-acp n1 pp-f dt j d dc n2.
you see the ability lesse. I am to come to you to speak alone, there is no Disciple to be my Assistant; and I want that guidance too that those two Disciples had.
you see the ability less. I am to come to you to speak alone, there is no Disciple to be my Assistant; and I want that guidance too that those two Disciples had.
If I could find but one man who had a Pitcher of water, I would presently find out the Guest-Chamber. It is not the Pitcher, but the •ountaine of water, the Teares of repentance, that are the preparative for that performance;
If I could find but one man who had a Pitcher of water, I would presently find out the Guest-Chamber. It is not the Pitcher, but the •ountaine of water, the Tears of Repentance, that Are the preparative for that performance;
wheresoever there is such a Pitcher of water in the eye, there is the Guest-Chamber in the heart; and where the Chamber is so furnished, there Christ will come to feast, to eat, not the Passover, not with his Disciples,
wheresoever there is such a Pitcher of water in the eye, there is the Guest-Chamber in the heart; and where the Chamber is so furnished, there christ will come to feast, to eat, not the Passover, not with his Disciples,
c-crq pc-acp vbz d dt n1 pp-f n1 p-acp dt n1, a-acp vbz dt n1 p-acp dt n1; cc c-crq dt n1 vbz av vvn, a-acp np1 vmb vvi pc-acp vvi, pc-acp vvi, xx dt np1, xx p-acp po31 n2,
Where is the Guest-Chamber? How Christ had none of his owne, he had no House, nor Chamber to Lodg in, not so much as to keep the Passover. He had no house for civill, no house for religious affairs.
Where is the Guest-Chamber? How christ had none of his own, he had no House, nor Chamber to Lodge in, not so much as to keep the Passover. He had no house for civil, no house for religious affairs.
Now the third thing in the second generall, is the deputation of this Guest-Chamber that they were thus to enquire after, to a holy, and religious purpose.
Now the third thing in the second general, is the deputation of this Guest-Chamber that they were thus to inquire After, to a holy, and religious purpose.
av dt ord n1 p-acp dt ord n1, vbz dt n1 pp-f d n1 cst pns32 vbdr av pc-acp vvi a-acp, p-acp dt j, cc j n1.
But he makes mention here onely of eating of the Passover, because that onely was knowne both to the Disciples, and to the Jews. In that we may see that of the Apostle fulfilled, it was accomplished here.
But he makes mention Here only of eating of the Passover, Because that only was known both to the Disciples, and to the jews. In that we may see that of the Apostle fulfilled, it was accomplished Here.
p-acp pns31 vvz n1 av av-j pp-f vvg pp-f dt np1, c-acp d j vbds vvn av-d p-acp dt n2, cc p-acp dt np2. p-acp cst pns12 vmb vvi d pp-f dt n1 vvn, pn31 vbds vvn av.
We shall not neede to stand much upon that particuler, to look to the reasons why Christ would condiscend to eat the Passover, as he saith in the Gospell, Then are the Children free.
We shall not need to stand much upon that particular, to look to the Reasons why christ would condescend to eat the Passover, as he Says in the Gospel, Then Are the Children free.
Christ was the substance of the Passover, Christ was the Institutor of the Passover, will he please to communicate? It is true indeed, in himselfe he was exempted, and needed not doe it,
christ was the substance of the Passover, christ was the Institutor of the Passover, will he please to communicate? It is true indeed, in himself he was exempted, and needed not do it,
First, for the honouring of his owne Ordinance, it was he that appointed that Sacrament, by the dispensation of Moses to the Jews, to the people of Israell,
First, for the honouring of his own Ordinance, it was he that appointed that Sacrament, by the Dispensation of Moses to the jews, to the people of Israel,
yet he was pleased to condiscend so far, sayth St. Ambrose well, it was thus far appointed, he that instituted the Passover, taking the similitude of flesh, yet true flesh, being incarnate, that he himselfe should observe that rite that himselfe instituted.
yet he was pleased to condescend so Far, say Saint Ambrose well, it was thus Far appointed, he that instituted the Passover, taking the similitude of Flesh, yet true Flesh, being incarnate, that he himself should observe that rite that himself instituted.
av pns31 vbds vvn p-acp vvb av av-j, vvz n1 np1 av, pn31 vbds av av-j vvn, pns31 cst vvd dt np1, vvg dt n1 pp-f n1, av j n1, vbg j, cst pns31 px31 vmd vvi d n1 cst px31 vvn.
St. Austin presseth it well, that is the part of a good Pastor, or Shepheard, to goe before his Sheep in his owne example, and himselfe to doe that that he would have them to doe.
Saint Austin Presseth it well, that is the part of a good Pastor, or Shepherd, to go before his Sheep in his own Exampl, and himself to do that that he would have them to do.
n1 np1 vvz pn31 av, cst vbz dt n1 pp-f dt j n1, cc n1, pc-acp vvi p-acp po31 n1 p-acp po31 d n1, cc px31 pc-acp vdi d cst pns31 vmd vhi pno32 pc-acp vdi.
That he might make us zealous in all those performances that he requires at our hands, he himselfe was pleased to performe, and to condiscend to the performance of that that concerned him not, to eat the Passover. That is the first reason.
That he might make us zealous in all those performances that he requires At our hands, he himself was pleased to perform, and to condescend to the performance of that that concerned him not, to eat the Passover. That is the First reason.
cst pns31 vmd vvi pno12 j p-acp d d n2 cst pns31 vvz p-acp po12 n2, pns31 px31 vbds vvn p-acp vvi, cc pc-acp vvi p-acp dt n1 pp-f d cst vvd pno31 xx, pc-acp vvi dt np1. cst vbz dt ord n1.
Secondly, another reason was, the preparative of his owne Passion, he saw that his owne sufferings drew nigh, the Passover it selfe was a Type of that, to shew, that he was the true Passover, he brings into the same Room, the Passover that was the Type, and the Passover that was the Truth. As St. Chrysostome observes well, at the same Table, there was both the one Passover, that was the figure, and the other that was the substance, and celebrates both. The keeping of the Passover, was nothing else to the Children of Israel,
Secondly, Another reason was, the preparative of his own Passion, he saw that his own sufferings drew High, the Passover it self was a Type of that, to show, that he was the true Passover, he brings into the same Room, the Passover that was the Type, and the Passover that was the Truth. As Saint Chrysostom observes well, At the same Table, there was both the one Passover, that was the figure, and the other that was the substance, and celebrates both. The keeping of the Passover, was nothing Else to the Children of Israel,
but a remembrance of that grace that was past, and a sealing of some other grace that was promised. The grace that was past, was the goodnesse of God in making the Angell to passe-over them when he smote the Aegyptians; here then was the conformity, Diem transitus, &c. Christ when he was to passe from death to life, he keeps that Feast that was the solemnity of that great transcision, that God wrought for them:
but a remembrance of that grace that was passed, and a sealing of Some other grace that was promised. The grace that was passed, was the Goodness of God in making the Angel to passover them when he smote the egyptians; Here then was the conformity, Diem transitus, etc. christ when he was to pass from death to life, he keeps that Feast that was the solemnity of that great transcision, that God wrought for them:
and the blood of that Lamb that was then sprinkled upon the Posts of the Door, signified, that far more precious blood of Christ that was shed for the washing away of sin.
and the blood of that Lamb that was then sprinkled upon the Posts of the Door, signified, that Far more precious blood of christ that was shed for the washing away of since.
cc dt n1 pp-f d n1 cst vbds av vvn p-acp dt n2 pp-f dt n1, vvn, cst av-j n1 j n1 pp-f np1 cst vbds vvn p-acp dt n-vvg av pp-f n1.
by joyning these two Sacraments, legall, and Evangelicall, the Passover, and the Supper; he put an end to the one, and gave strength of beginning to the other. Therefore it is that Euthimius observes, that in the celebration of the Passover, he keeps it not exactly,
by joining these two Sacraments, Legal, and Evangelical, the Passover, and the Supper; he put an end to the one, and gave strength of beginning to the other. Therefore it is that Euthimius observes, that in the celebration of the Passover, he keeps it not exactly,
p-acp vvg d crd n2, j, cc np1, dt np1, cc dt n1; pns31 vvd dt n1 p-acp dt crd, cc vvd n1 pp-f n1 p-acp dt j-jn. av pn31 vbz cst npg1 vvz, cst p-acp dt n1 pp-f dt np1, pns31 vvz pn31 xx av-j,
and more honourable Sacrament that then Christ instituted, by joyning it to the former, sayth Theophilact, there was blood that was taken away by blood, ceremoniall blood by the blood of Christ. There was a Sacrifice that was taken away by a Sacrifice, the legall Sacrifice by the spirituall, and the Passover it selfe,
and more honourable Sacrament that then christ instituted, by joining it to the former, say Theophilact, there was blood that was taken away by blood, ceremonial blood by the blood of christ. There was a Sacrifice that was taken away by a Sacrifice, the Legal Sacrifice by the spiritual, and the Passover it self,
Last of all, the reason why he eat i•, and kept it, was, to shew his subjection to the Law, to set us a patterne and example of obedience, he was obedient in every point, not onely to the Law morall, but even the Law ceremoniall. For two reasons.
Last of all, the reason why he eat i•, and kept it, was, to show his subjection to the Law, to Set us a pattern and Exampl of Obedience, he was obedient in every point, not only to the Law moral, but even the Law ceremonial. For two Reasons.
ord pp-f d, dt n1 c-crq pns31 vvd n1, cc vvd pn31, vbds, pc-acp vvi po31 n1 p-acp dt n1, pc-acp vvi pno12 dt n1 cc n1 pp-f n1, pns31 vbds j p-acp d n1, xx av-j p-acp dt n1 j, p-acp av dt n1 j. p-acp crd n2.
he was made sin to wash away our sins. He was made under the Law Gal. 4. that he might free us, that his perfection might satisfie for our infirmities. And that here now the Christians soule might find true refuge;
he was made since to wash away our Sins. He was made under the Law Gal. 4. that he might free us, that his perfection might satisfy for our infirmities. And that Here now the Christians soul might find true refuge;
Secondly, to stop the mouths of all cavilling Pharisees, they were ready to object to him that he was a raiser of new Sects, that he was an Enemy to the Law of Moses, and that therefore he came not from God. No, he shews in all the passages of his life, that he was one that honoured the Law, because he was conformable to it;
Secondly, to stop the mouths of all caviling Pharisees, they were ready to Object to him that he was a raiser of new Sects, that he was an Enemy to the Law of Moses, and that Therefore he Come not from God. No, he shows in all the passages of his life, that he was one that honoured the Law, Because he was conformable to it;
Let now prophane Wretches goe, and think themselves eased of the yoak of the Law of God, in that they are called to Christian Liberty. Let men that know not the comfort of receiving the Sacrament, that is divine, of Gods institution, sequester themselves,
Let now profane Wretches go, and think themselves eased of the yoke of the Law of God, in that they Are called to Christian Liberty. Let men that know not the Comfort of receiving the Sacrament, that is divine, of God's Institution, sequester themselves,
and think it is no comfort, or benefite at all, to come to the Lords Table. Our blessed Saviour by this very example, did lay before their eyes, their owne refutation;
and think it is no Comfort, or benefit At all, to come to the lords Table. Our blessed Saviour by this very Exampl, did lay before their eyes, their own refutation;
cc vvb pn31 vbz dx vvi, cc n1 p-acp d, pc-acp vvi p-acp dt n2 n1. po12 j-vvn n1 p-acp d j n1, vdd vvi p-acp po32 n2, po32 d n1;
that if he who was not tyed to the Law, yet would please to condiscend so far, he that had power of the Law, he that was the Ordeyner of the Passover, he that appointed it,
that if he who was not tied to the Law, yet would please to condescend so Far, he that had power of the Law, he that was the Ordeyner of the Passover, he that appointed it,
if he would stoop so far that needed not to keep it, how much more ought we to conforme to all the precepts that God gives us, that so oft transgresse? We that stand in need of so many helps of faith, and increase of comfort, that encounter with so many temptations.
if he would stoop so Far that needed not to keep it, how much more ought we to conform to all the Precepts that God gives us, that so oft transgress? We that stand in need of so many helps of faith, and increase of Comfort, that encounter with so many temptations.
cs pns31 vmd vvi av av-j cst vvd xx pc-acp vvi pn31, c-crq d dc vmd pns12 pc-acp vvi p-acp d dt n2 cst np1 vvz pno12, cst av av vvi? pns12 d vvb p-acp n1 pp-f av d n2 pp-f n1, cc n1 pp-f n1, cst vvb p-acp av d n2.
Therefore, if we will have true comfort, let us find it in applying our whole lives to the obedience of Christ, to all those precepts that God hath given us.
Therefore, if we will have true Comfort, let us find it in applying our Whole lives to the Obedience of christ, to all those Precepts that God hath given us.
for it must be supposed that he would not eate it alone, for it was to be eaten with the Familie, but he puts them in by way of emphasis; that I may eate it with them, with all them, and only vvith my Disciples.
for it must be supposed that he would not eat it alone, for it was to be eaten with the Family, but he puts them in by Way of emphasis; that I may eat it with them, with all them, and only with my Disciples.
That I may eate it with my Disciples, and eate it with none else, even in this particular he shewed himselfe obedient not only to the substance of the Law,
That I may eat it with my Disciples, and eat it with none Else, even in this particular he showed himself obedient not only to the substance of the Law,
cst pns11 vmb vvi pn31 p-acp po11 n2, cc vvi pn31 p-acp pix av, av p-acp d j pns31 vvd px31 j xx av-j p-acp dt n1 pp-f dt n1,
the Disciples of Christ were the familie of Christ, therefore it is that he takes them in, they were his care, his sheep, his particular flock, his schollers, his pupils, his servants, his children: in which, according to what relation soever wee looke on it, there is true reason why he should eate it with his Disciples.
the Disciples of christ were the family of christ, Therefore it is that he Takes them in, they were his care, his sheep, his particular flock, his Scholars, his pupils, his Servants, his children: in which, according to what Relation soever we look on it, there is true reason why he should eat it with his Disciples.
When he went to be transfigured he tooke but 3. Disciples, Peter, James, and John, because that was the manifestation of his glorie, it was not to be dispensed to all, but only to so many as were fit to be witnesses,
When he went to be transfigured he took but 3. Disciples, Peter, James, and John, Because that was the manifestation of his glory, it was not to be dispensed to all, but only to so many as were fit to be Witnesses,
God would by that Law of eating the Passover with their Familie give them to understand thus much, that in these spirituall references all are alike to him;
God would by that Law of eating the Passover with their Family give them to understand thus much, that in these spiritual references all Are alike to him;
np1 vmd p-acp d n1 pp-f vvg dt np1 p-acp po32 n1 vvb pno32 pc-acp vvi av av-d, cst p-acp d j n2 d vbr av-j p-acp pno31;
Secondly, he would commend thus much to them in the fourth commandement, that it belongs to every one that is above, in superiour place, to looke to those that are under them.
Secondly, he would commend thus much to them in the fourth Commandment, that it belongs to every one that is above, in superior place, to look to those that Are under them.
ord, pns31 vmd vvi av av-d p-acp pno32 p-acp dt ord n1, cst pn31 vvz p-acp d pi cst vbz a-acp, p-acp j-jn n1, pc-acp vvi p-acp d cst vbr p-acp pno32.
That is the testimonie that God gives of Abraham, that he would instruct his Familie, he would instruct his Children, he would teach them in the way of the Lord;
That is the testimony that God gives of Abraham, that he would instruct his Family, he would instruct his Children, he would teach them in the Way of the Lord;
there was never Hen so gathered her Chickins, as he clucked his Disciples about him, they were those that had a part in his temptation, they had fellowship with him in his sufferings; they were those that left all to follow him, they were those that were to enlarge the Gospel, to plant the Church, to be Witnesses to carry his name about all the World; it was necessary he should have respect to them, to instruct them by precept, and by example, and so he did.
there was never Hen so gathered her Chickens, as he clucked his Disciples about him, they were those that had a part in his temptation, they had fellowship with him in his sufferings; they were those that left all to follow him, they were those that were to enlarge the Gospel, to plant the Church, to be Witnesses to carry his name about all the World; it was necessary he should have respect to them, to instruct them by precept, and by Exampl, and so he did.
he Preached obedience to all, he practised obedience in a more particular manner before them: he called upon others to fullfill the Law, he fullfilled the Law to them; that they might be instructed, he eat the Passover with his Disciples.
he Preached Obedience to all, he practised Obedience in a more particular manner before them: he called upon Others to fulfil the Law, he Fulfilled the Law to them; that they might be instructed, he eat the Passover with his Disciples.
I come to the 12. Verse, and that is the third generall part of this Text, which is the principall thing to be considered in it, the successe, and satisfaction that the Disciples received when they went to the good man of the house, to enquire for the Guest-Chamber. Christ tells them of the successe before they come there, they knew their Errand,
I come to the 12. Verse, and that is the third general part of this Text, which is the principal thing to be considered in it, the success, and satisfaction that the Disciples received when they went to the good man of the house, to inquire for the Guest-Chamber. christ tells them of the success before they come there, they knew their Errand,
First, here is a proofe of his Divine Knowledge; for it runs not thus, aske if there be a Guest-Chamber, but aske, Where is the Guest-Chamber? He knew there was one provided.
First, Here is a proof of his Divine Knowledge; for it runs not thus, ask if there be a Guest-Chamber, but ask, Where is the Guest-Chamber? He knew there was one provided.
That he had all knowledge as God, all acknowledge, there was never any so bold as to Question, he had all knowledge, incomprehensible as God, created, and uncreated, whereby he knew the Divine nature,
That he had all knowledge as God, all acknowledge, there was never any so bold as to Question, he had all knowledge, incomprehensible as God, created, and uncreated, whereby he knew the Divine nature,
cst pns31 vhd d n1 p-acp np1, d vvb, pc-acp vbds av-x d av j c-acp pc-acp vvi, pns31 vhd d n1, j p-acp np1, vvn, cc j, c-crq pns31 vvd dt j-jn n1,
Not onely so, but he had all knowledge as man, by vertue of the hypostaticall union, there is a communication from the Divine nature, that there is nothing that is done, or to be done in any part, or age of the World, but Christ knowes it.
Not only so, but he had all knowledge as man, by virtue of the hypostatical Union, there is a communication from the Divine nature, that there is nothing that is done, or to be done in any part, or age of the World, but christ knows it.
xx av-j av, cc-acp pns31 vhd d n1 p-acp n1, p-acp n1 pp-f dt j n1, pc-acp vbz dt n1 p-acp dt j-jn n1, cst pc-acp vbz pix cst vbz vdn, cc pc-acp vbi vdn p-acp d vvi, cc n1 pp-f dt n1, cc-acp np1 vvz pn31.
It is the reason that Socrates in Xenophon presseth upon them in his time, to draw them to apprehend the omniscience of God (it may be much more pressed concerning the proofe of the omniscience of Christ ) dost thou think that the eye of man, then which nothing is more fraile, nothing more subject to miscarry, the sight of it is so easily put out, dost thou think the eye of man can passe, can discover an object some Miles distant, that it can look up so high as Heaven? and shall we think that the eye of the all-seeing God doth not behold every thing at the same distance? Is it so, sayth he, that the soule of man,
It is the reason that Socrates in Xenophon Presseth upon them in his time, to draw them to apprehend the omniscience of God (it may be much more pressed Concerning the proof of the omniscience of christ) dost thou think that the eye of man, then which nothing is more frail, nothing more Subject to miscarry, the sighed of it is so Easily put out, dost thou think the eye of man can pass, can discover an Object Some Miles distant, that it can look up so high as Heaven? and shall we think that the eye of the All-seeing God does not behold every thing At the same distance? Is it so, say he, that the soul of man,
and at the same time can passe along from one Country to another, from Athens to Sicilie, and from thence to Aegypt? and shall we not think that the eye of God, the eye of him that made the eye, shall not run through the World in a moment of time? It is plaine,
and At the same time can pass along from one Country to Another, from Athens to Sicily, and from thence to Egypt? and shall we not think that the eye of God, the eye of him that made the eye, shall not run through the World in a moment of time? It is plain,
cc p-acp dt d n1 vmb vvi a-acp p-acp crd n1 p-acp j-jn, p-acp np1 p-acp np1, cc p-acp av p-acp np1? cc vmb pns12 xx vvi cst dt n1 pp-f np1, dt n1 pp-f pno31 cst vvd dt n1, vmb xx vvi p-acp dt n1 p-acp dt n1 pp-f n1? pn31 vbz j,
and evident concerning Christ: things that were distant, he saw them as if they had been under his eye, and things that were future, as if they had been present. Nathanael when he was under the Fig-Tree when Phillip called him, Christ saw him;
and evident Concerning christ: things that were distant, he saw them as if they had been under his eye, and things that were future, as if they had been present. Nathanael when he was under the Fig-tree when Philip called him, christ saw him;
Sayth St. Austin, I doe not aske thee now, what is it that thou doest, or speakest, but what thou thinkest that he knowes not? Nay further, I doe not aske thee what thou thinkest,
Say Saint Austin, I do not ask thee now, what is it that thou dost, or Speakest, but what thou Thinkest that he knows not? Nay further, I do not ask thee what thou Thinkest,
he takes notice of things that are done privately in the House, his eye pierced as far as the Chamber, and Roome of this good man, the Owner of the House, he saw what they were doing, the Servants rubbing, and all making ready, he discerned it.
he Takes notice of things that Are done privately in the House, his eye pierced as Far as the Chamber, and Room of this good man, the Owner of the House, he saw what they were doing, the Servants rubbing, and all making ready, he discerned it.
Either the Master of the House did provide the Roome on purpose for Christ, or for himselfe, or for some other. If he provided it for Christ, then his power was manifested, that being absent he could encline the heart of a man that knew him not, to make a Roome ready by the instinct of the Spirit.
Either the Master of the House did provide the Room on purpose for christ, or for himself, or for Some other. If he provided it for christ, then his power was manifested, that being absent he could incline the heart of a man that knew him not, to make a Room ready by the instinct of the Spirit.
If you take it the other way, that he made the Roome ready for himselfe, and his owne Friends, for the eating of the Passover, there was a became of Christs power too, that that which he had provided for himselfe by one word speaking, by this short Message by the Disciples, he diverted his purpose,
If you take it the other Way, that he made the Room ready for himself, and his own Friends, for the eating of the Passover, there was a became of Christ power too, that that which he had provided for himself by one word speaking, by this short Message by the Disciples, he diverted his purpose,
and that which he had provided for himselfe, he gives it to Christ. The greatest argument of Omnipotency, is this, to worke upon an object that is most resisting, to work upon an object that no Creature can work upon besides;
and that which he had provided for himself, he gives it to christ. The greatest argument of Omnipotency, is this, to work upon an Object that is most resisting, to work upon an Object that no Creature can work upon beside;
it is not in the Power of any Creature, nay, not of all, to incline the heart of man, but onely God; and of all other things there is none but hath lesse resistance in it,
it is not in the Power of any Creature, nay, not of all, to incline the heart of man, but only God; and of all other things there is none but hath less resistance in it,
pn31 vbz xx p-acp dt n1 pp-f d n1, uh-x, xx pp-f d, p-acp vvb dt n1 pp-f n1, p-acp j np1; cc pp-f d j-jn n2 pc-acp vbz pix cc-acp vhz dc n1 p-acp pn31,
That was an argument therefore of the Omnipotency of Christ, that at such a distance he could incline the heart of this man, either to make ready a Room for him, or to give that Roome that he had made ready for himselfe, without any scruple, or dispute at all.
That was an argument Therefore of the Omnipotency of christ, that At such a distance he could incline the heart of this man, either to make ready a Room for him, or to give that Room that he had made ready for himself, without any scruple, or dispute At all.
cst vbds dt n1 av pp-f dt n1 pp-f np1, cst p-acp d dt n1 pns31 vmd vvi dt n1 pp-f d n1, av-d pc-acp vvi j dt n1 p-acp pno31, cc p-acp vvb cst n1 cst pns31 vhd vvn j p-acp px31, p-acp d n1, cc vvi p-acp d.
It was not the cast of Christs eye, but the power of his Spirit, that Omnipotent Spirit of Christ that brought him to repentance, to which nothing is able to be resistant.
It was not the cast of Christ eye, but the power of his Spirit, that Omnipotent Spirit of christ that brought him to Repentance, to which nothing is able to be resistant.
for his owne celebration, whether it were a Roome already furnished to civill respects, here it is that the providence of Christ appeares as God, that even that which was for civill, and ordinary respects, he orders so,
for his own celebration, whither it were a Room already furnished to civil respects, Here it is that the providence of christ appears as God, that even that which was for civil, and ordinary respects, he order so,
p-acp po31 d n1, cs pn31 vbdr dt n1 av vvn p-acp j n2, av pn31 vbz d dt n1 pp-f np1 vvz p-acp np1, cst av d r-crq vbds p-acp j, cc j n2, pns31 n2 av,
of what condition and note soever the creature, and action be, it is within the compasse of Gods providence, and the providence of God so regulates it.
of what condition and note soever the creature, and actium be, it is within the compass of God's providence, and the providence of God so regulates it.
pp-f r-crq n1 cc vvb av dt n1, cc n1 vbi, pn31 vbz p-acp dt n1 pp-f npg1 n1, cc dt n1 pp-f np1 av vvz pn31.
Shall his providence goe so low as to number our hairs, to take notice of the leaves of the Trees that fall? We see not his end in it, but God knowes it.
Shall his providence go so low as to number our hairs, to take notice of the leaves of the Trees that fallen? We see not his end in it, but God knows it.
Nay, in our selves we may see that it is no dishonour to God that these things fall within his providence, how must not he take notice of that of which he cannot be ignorant, but it is no disparagement. A godly man can draw wise conclusions out of things of lesse note.
Nay, in our selves we may see that it is no dishonour to God that these things fallen within his providence, how must not he take notice of that of which he cannot be ignorant, but it is no disparagement. A godly man can draw wise conclusions out of things of less note.
those that disputed against Gods providence, as if it were a disparagement for God to take notice of inferiour things. One Argument that they brought, was, what the reason was, that it should raine on the Sea? The Sea needs no Water;
those that disputed against God's providence, as if it were a disparagement for God to take notice of inferior things. One Argument that they brought, was, what the reason was, that it should rain on the Sea? The Sea needs no Water;
and gets it not, and the Sea hath abundance of water, and yet it raines upon it at the same time, where is providence? Poore Creatures (sayth he) that doe not consider the end of things.
and gets it not, and the Sea hath abundance of water, and yet it reins upon it At the same time, where is providence? Poor Creatures (say he) that do not Consider the end of things.
cc vvz pn31 xx, cc dt n1 vhz n1 pp-f n1, cc av pn31 n2 p-acp pn31 p-acp dt d n1, q-crq vbz n1? j n2 (vvz pns31) cst vdz xx vvi dt vvb pp-f n2.
how doe they leap and rejoyce at the sweet raine? How doe they leap at the sweet water? they can fetch it out of the salt Sea. Then, here is the reason, sayth St. Austin, it raines upon the Sea where there is water enough for the feeding of the Fishes; it raines not upon the Earth where there is need of water for the punishment of man.
how do they leap and rejoice At the sweet rain? How do they leap At the sweet water? they can fetch it out of the salt Sea. Then, Here is the reason, say Saint Austin, it reins upon the Sea where there is water enough for the feeding of the Fish; it reins not upon the Earth where there is need of water for the punishment of man.
Another Argument they brought, was this, what was the reason that the lightening should strike the Mountaine, and yet not strike the Robber that is at the foot of the Mountaine, that is by the way, that takes a Purse at the same time;
another Argument they brought, was this, what was the reason that the lightning should strike the Mountain, and yet not strike the Robber that is At the foot of the Mountain, that is by the Way, that Takes a Purse At the same time;
where is Gods Providence? what is the Mountaine the better, or the worse, for the striking of the lightening? If Gods providence were manifested, he would strike the Thiefe, the Mountaine hath done no evill.
where is God's Providence? what is the Mountain the better, or the Worse, for the striking of the lightning? If God's providence were manifested, he would strike the Thief, the Mountain hath done no evil.
See their vanity (sayth he) that will search into the depth of that providence. Percutiuntur montes, &c. Therefore the Mountaines are smitten that doe not feare, that men might feare that should have beene smitten.
See their vanity (say he) that will search into the depth of that providence. Percutiuntur montes, etc. Therefore the Mountains Are smitten that doe not Fear, that men might Fear that should have been smitten.
vvb po32 n1 (vvz pns31) cst vmb vvi p-acp dt n1 pp-f d n1. fw-la fw-la, av av dt n2 vbr vvn d n1 xx vvi, cst n2 vmd vvi cst vmd vhi vbn vvn.
Among your selves doe none of your Wives beat the ground when the Child cries, to make the Child affrayd? Ye your selves will beat the Earth, that the Infant may be afraid,
Among your selves do none of your Wives beatrice the ground when the Child cries, to make the Child afraid? the your selves will beatrice the Earth, that the Infant may be afraid,
Nay, there Gods providence is seene, in that that seems a judgement to us, that falls upon the head of a righteous man, God knowes him to be ready, he takes away those that are fitted, and it falls not upon the head of the impenitent, God spares him that he may repent; here is the Argument of Gods providence while we reason against it.
Nay, there God's providence is seen, in that that seems a judgement to us, that falls upon the head of a righteous man, God knows him to be ready, he Takes away those that Are fitted, and it falls not upon the head of the impenitent, God spares him that he may Repent; Here is the Argument of God's providence while we reason against it.
if they come into a Smiths Shop and see here the Anvill, and there a Hammer, and here the Trough, and there the Fire, they would not take upon them to dispute, and aske the reason of the Anvile being here, or the Trough there; why? Because they are unskillfull, and ignorant,
if they come into a Smiths Shop and see Here the Anvil, and there a Hammer, and Here the Trough, and there the Fire, they would not take upon them to dispute, and ask the reason of the Anvil being Here, or the Trough there; why? Because they Are unskillful, and ignorant,
cs pns32 vvb p-acp dt n2 n1 cc vvi av dt n1, cc a-acp dt n1, cc av dt n1, cc a-acp dt n1, pns32 vmd xx vvi p-acp pno32 p-acp vvi, cc vvi dt n1 pp-f dt n1 vbg av, cc dt n1 a-acp; c-crq? p-acp pns32 vbr j, cc j,
though I doe not that am ignorant. Look but on the iniquity of these men, they will not find fault with the Smith in his Shop, in the Mysteries of his Trade,
though I do not that am ignorant. Look but on the iniquity of these men, they will not find fault with the Smith in his Shop, in the Mysteres of his Trade,
cs pns11 vdb xx d dt j. vvb p-acp p-acp dt n1 pp-f d n2, pns32 vmb xx vvi n1 p-acp dt n1 p-acp po31 n1, p-acp dt n2 pp-f po31 n1,
It is just so in other questions that they propound, what is the reason that God should take notice of inferiour things? Nay, all these inferiour things, God can extend them to holy purposes.
It is just so in other questions that they propound, what is the reason that God should take notice of inferior things? Nay, all these inferior things, God can extend them to holy Purposes.
and made them feed Elias. What is of lesse value then a haire of ones head? Yet even from them God drawes an argument of his providence, the Haires of the head of the three Children were not singed in the Furnace.
and made them feed Elias. What is of less valve then a hair of ones head? Yet even from them God draws an argument of his providence, the Hairs of the head of the three Children were not singed in the Furnace.
cc vvd pno32 vvi np1. q-crq vbz pp-f dc vvb av dt n1 pp-f pig n1? av av p-acp pno32 n1 vvz dt n1 pp-f po31 n1, dt n2 pp-f dt n1 pp-f dt crd n2 vbdr xx vvn p-acp dt n1.
What is of lesse moment then for a man to beare a Pitcher of water? What is a Pitcher of water to Gods providence? Yes, God guided it to a good end, to the Disciples, shewing them hereby where they might eat the Passover. What is of lesse notice then the rubbing of a Floore,
What is of less moment then for a man to bear a Pitcher of water? What is a Pitcher of water to God's providence? Yes, God guided it to a good end, to the Disciples, showing them hereby where they might eat the Passover. What is of less notice then the rubbing of a Floor,
then the dressing up of a Chamber? Christ by his providence saw this, and ordered it at the same time for the place where he would keep the Passover, and bring glory to God.
then the dressing up of a Chamber? christ by his providence saw this, and ordered it At the same time for the place where he would keep the Passover, and bring glory to God.
But there is a difference (and so I conclude the point) Saith St. Ambrose, we are not such flatterers of Gods providence, as to think that it is equally communicated to all.
But there is a difference (and so I conclude the point) Says Saint Ambrose, we Are not such Flatterers of God's providence, as to think that it is equally communicated to all.
p-acp pc-acp vbz dt n1 (cc av pns11 vvb dt n1) vvz n1 np1, pns12 vbr xx d n2 pp-f npg1 n1, a-acp pc-acp vvi cst pn31 vbz av-j vvn p-acp d.
He regards other Creatures in generall, but man in speciall. God takes care even over the lowest Creatures, of every Worme, but it is for the governing of them.
He regards other Creatures in general, but man in special. God Takes care even over the lowest Creatures, of every Worm, but it is for the governing of them.
pns31 vvz j-jn n2 p-acp j, p-acp n1 p-acp j. np1 vvz n1 av p-acp dt js n2, pp-f d n1, p-acp pn31 vbz p-acp dt vvg pp-f pno32.
He gives inferior Creatures no precepts, Doth God take care for Oxen, sayth the Apostle? That is, doth he take such care for Oxen as he doth for men? Sayth St. Bernard, the provividence of God extends to all, but his particular care extends to his Spouse, to his chosen. Out of those other Creatures it is, that God drawes particular conclusions of good to them.
He gives inferior Creatures no Precepts, Does God take care for Oxen, say the Apostle? That is, does he take such care for Oxen as he does for men? Say Saint Bernard, the provividence of God extends to all, but his particular care extends to his Spouse, to his chosen. Out of those other Creatures it is, that God draws particular conclusions of good to them.
If a man should have come into this Roome, he would have thought it had beene for other purposes, Christ directs it to the glory of God, that that very Roome that was so furnished, should be imployed to eat the Passover with his Disciples.
If a man should have come into this Room, he would have Thought it had been for other Purposes, christ directs it to the glory of God, that that very Room that was so furnished, should be employed to eat the Passover with his Disciples.
The next thing is to consider the humanity of him that received him (and that is more for our use) A man would have thought that there had beene a contract betweene this Master of the house,
The next thing is to Consider the humanity of him that received him (and that is more for our use) A man would have Thought that there had been a contract between this Master of the house,
dt ord n1 vbz pc-acp vvi dt n1 pp-f pno31 cst vvd pno31 (cc d vbz av-dc p-acp po12 n1) dt n1 vmd vhi vvn d a-acp vhd vbn dt vvb p-acp d vvb pp-f dt n1,
and Christ, that he made ready the Roome when he sent, so freely. There was but one word spoken, there was no deniall received, there was no dispute made;
and christ, that he made ready the Room when he sent, so freely. There was but one word spoken, there was no denial received, there was no dispute made;
First, it was the assent of a pious heart, it makes not disputes, and sayth, Who is your Master? The Master sends, Who is he? Upon what acquaintance? What have I to doe with him? How came he to know that I have a Roome furnished? Must I find a Guest-Chamber for him? It was the answer of Naball, Who is David? And who is the Son of Jesse? Shall I take my Bread,
First, it was the assent of a pious heart, it makes not disputes, and say, Who is your Master? The Master sends, Who is he? Upon what acquaintance? What have I to do with him? How Come he to know that I have a Room furnished? Must I find a Guest-Chamber for him? It was the answer of Nabal, Who is David? And who is the Son of Jesse? Shall I take my Bred,
and my Water, and my Flesh that I have killed for my Shearers, and give it unto men whom I know not whence they be? It is the answer of the obstinate heart to God, when he comes to knock;
and my Water, and my Flesh that I have killed for my Shearers, and give it unto men whom I know not whence they be? It is the answer of the obstinate heart to God, when he comes to knock;
cc po11 n1, cc po11 n1 cst pns11 vhb vvn p-acp po11 n2, cc vvb pn31 p-acp n2 ro-crq pns11 vvb xx c-crq pns32 vbi? pn31 vbz dt n1 pp-f dt j n1 p-acp np1, c-crq pns31 vvz pc-acp vvi;
I am to keep the Passover my selfe; shall not I be obedient to the Law? Must his obedience exclude mine? Besides, I cannot doe it without a great deale of hazzard, and danger of the Scribes, and Pharisees, they will know that I give entertainment to him, I shall bring my selfe in danger; He is not ignorant how they waite for him,
I am to keep the Passover my self; shall not I be obedient to the Law? Must his Obedience exclude mine? Beside, I cannot do it without a great deal of hazard, and danger of the Scribes, and Pharisees, they will know that I give entertainment to him, I shall bring my self in danger; He is not ignorant how they wait for him,
He hath none of these fears, he makes none of these scruples. That is the nature of true piety, it raiseth no vaine feares, if there had been fears entertain'd in the way, we h•d had no Martyrs. It never sayth, There is a Lyon in the way, but leaps over all obstacles.
He hath none of these fears, he makes none of these scruples. That is the nature of true piety, it Raiseth no vain fears, if there had been fears entertained in the Way, we h•d had no Martyrs. It never say, There is a lion in the Way, but leaps over all obstacles.
nay he pretends not any excuse; it is true, I had a roome, but it is taken up alreadie, there are friends in it, I am sorry you came so late, if you had come sooner, I should have beene willing to pleasure you, but now it is past:
nay he pretends not any excuse; it is true, I had a room, but it is taken up already, there Are Friends in it, I am sorry you Come so late, if you had come sooner, I should have been willing to pleasure you, but now it is past:
if any of these will please and content you you shall have them, but I may not part with my best, I must not have it soiled and wronged, it cost much paines in trimming;
if any of these will please and content you you shall have them, but I may not part with my best, I must not have it soiled and wronged, it cost much pains in trimming;
cs d pp-f d vmb vvi cc vvi pn22 pn22 vmb vhi pno32, cc-acp pns11 vmb xx vvi p-acp po11 av-js, pns11 vmb xx vhi pn31 vvn cc j-vvn, pn31 vvd d n2 p-acp vvg;
Thirdly, it was the assent of an obedient heart that knew that his house should be honoured by the presence of Christ, he knew where Christ came, he brought a blessing with him:
Thirdly, it was the assent of an obedient heart that knew that his house should be honoured by the presence of christ, he knew where christ Come, he brought a blessing with him:
he knew this roome should be recompenced, that he should have a roome ten thousand times better in heaven, that he should have one of the mansions that Christ had prepared:
he knew this room should be recompensed, that he should have a room ten thousand times better in heaven, that he should have one of the mansions that christ had prepared:
he knew that he cannot want a lodging that gives Christ one, therefore he provides a large roome, the best, that was most fit for the traine of Christ, a great upper roome, it was most safe for Christ to be in a loft, because of the Pharisees that lay in waite for him, a roome furnished was most answerable for so great a guest as Christ:
he knew that he cannot want a lodging that gives christ one, Therefore he provides a large room, the best, that was most fit for the train of christ, a great upper room, it was most safe for christ to be in a loft, Because of the Pharisees that lay in wait for him, a room furnished was most answerable for so great a guest as christ:
Must the Temple remove out of its place to my House? Shall my House be the first Christian Church? Will Christ here keep his last Passover? Will the Son of God come under this Roofe? The very stones of the wall will leap for joy at his presence, it is to be feared the House will fall with joy;
Must the Temple remove out of its place to my House? Shall my House be the First Christian Church? Will christ Here keep his last Passover? Will the Son of God come under this Roof? The very stones of the wall will leap for joy At his presence, it is to be feared the House will fallen with joy;
but the whole House, and not upon loane, but upon Gift. It is mine no longer, my Servants, and Friends, and Children, and Wife, and my felfe and all will goe out, that Christ may come in. Thus it is likely he spake, he gave no churlish answer, he gave even that answer that Christ set downe;
but the Whole House, and not upon loan, but upon Gift. It is mine no longer, my Servants, and Friends, and Children, and Wife, and my self and all will go out, that christ may come in. Thus it is likely he spoke, he gave no churlish answer, he gave even that answer that christ Set down;
cc-acp dt j-jn n1, cc xx p-acp n1, p-acp p-acp n1. pn31 vbz po11 av-dx av-jc, po11 n2, cc n2, cc n2, cc n1, cc po11 n1 cc d vmb vvi av, cst np1 vmb vvi p-acp. av pn31 vbz j pns31 vvd, pns31 vvd dx j vvi, pns31 vvd av d n1 cst np1 vvd a-acp;
He comes ofttimes in the habite of a Poore man, and begs a lodging, and askes for the Guest-Chamber, and the Roome, there are many that are furnished for worse uses,
He comes ofttimes in the habit of a Poor man, and begs a lodging, and asks for the Guest-Chamber, and the Room, there Are many that Are furnished for Worse uses,
pns31 vvz av p-acp dt n1 pp-f dt j n1, cc vvz dt n1, cc vvz p-acp dt n1, cc dt n1, pc-acp vbr d cst vbr vvn p-acp jc n2,
He comes oft, and solicits thy heart, and speaks to thee to pay him his owne, not thine, to pay his Tithes, to burne thy double Leases, to Cancell thy soule-condemning Customes, to restore those things that thou hast taken away from him, by Laws as wicked as he that made them:
He comes oft, and solicits thy heart, and speaks to thee to pay him his own, not thine, to pay his Tithes, to burn thy double Leases, to Cancel thy soul-condemning Customs, to restore those things that thou hast taken away from him, by Laws as wicked as he that made them:
The entertainment that this humble man gave Christ in the Text, he finds it not with us; we are so far from giving him a Chamber, that we shut him out of the House: we are so far from giving him any thing that is ours, that we take from him that that is his. We take the Houses of God into our owne possession:
The entertainment that this humble man gave christ in the Text, he finds it not with us; we Are so Far from giving him a Chamber, that we shut him out of the House: we Are so Far from giving him any thing that is ours, that we take from him that that is his. We take the Houses of God into our own possession:
dt n1 cst d j n1 vvd np1 p-acp dt n1, pns31 vvz pn31 xx p-acp pno12; pns12 vbr av av-j p-acp vvg pno31 dt n1, cst pns12 vvd pno31 av pp-f dt n1: pns12 vbr av av-j p-acp vvg pno31 d n1 cst vbz png12, cst pns12 vvb p-acp pno31 cst d vbz po31. pns12 vvb dt n2 pp-f np1 p-acp po12 d n1:
Churches, and Chancells are in the power of lay-men; poore Ministers they bury, and secular men they have the fees. The Sanctum Sanctorum, that the high Priest onely might enter into,
Churches, and Chancels Are in the power of laymen; poor Ministers they bury, and secular men they have the fees. The Sanctum Sanctorum, that the high Priest only might enter into,
and onely once a yeare, it is now in the possession of lay-persons, the place that answers to that, the Chancell, and the Church. Is this an argument of a heart that would receive Christ? Would we part with any of our Rooms for Christ, that have taken these from him? Think of it, think of it;
and only once a year, it is now in the possession of Laypersons, the place that answers to that, the Chancel, and the Church. Is this an argument of a heart that would receive christ? Would we part with any of our Rooms for christ, that have taken these from him? Think of it, think of it;
cc j a-acp dt n1, pn31 vbz av p-acp dt n1 pp-f n2, dt n1 cst vvz p-acp d, dt n1, cc dt n1. vbz d dt n1 pp-f dt n1 cst vmd vvi np1? vmd po12 vvb p-acp d pp-f po12 n2 p-acp np1, cst vhb vvn d p-acp pno31? vvb pp-f pn31, vvb pp-f pn31;
it must be a large upper Roome, and a Roome furnished. St. Bernard observes it, that there are three Guest-Chambers, there are three Rooms in which Christ is received.
it must be a large upper Room, and a Room furnished. Saint Bernard observes it, that there Are three Guest-Chambers, there Are three Rooms in which christ is received.
That is an upper Roome, because it was penned, and inspired by the Spirit of God that came from above. That is a Roome furnished, there is a storehouse of all comforts, upon all occasions:
That is an upper Room, Because it was penned, and inspired by the Spirit of God that Come from above. That is a Room furnished, there is a storehouse of all comforts, upon all occasions:
It is a Guest-Chamber, properly, that sayth Jerome, because there it is that we meet at the Lords Table, we partake of the Lords Supper, even to the end of the World.
It is a Guest-Chamber, properly, that say Jerome, Because there it is that we meet At the lords Table, we partake of the lords Supper, even to the end of the World.
The Church of God, it is a supping Guest-Chamber. When is this Chamber provided, and prepared for Christ? Then when the wheat is gathered into the Barne, then when men are gathered into the bosome of the Church, and preserved there,
The Church of God, it is a supping Guest-Chamber. When is this Chamber provided, and prepared for christ? Then when the wheat is gathered into the Bairn, then when men Are gathered into the bosom of the Church, and preserved there,
dt n1 pp-f np1, pn31 vbz dt vvg n1. c-crq vbz d n1 vvn, cc vvn p-acp np1? av c-crq dt n1 vbz vvn p-acp dt n1, av c-crq n2 vbr vvn p-acp dt n1 pp-f dt n1, cc vvn a-acp,
a spiritnall supping Roome, and place for Christ, and the Spirit of Christ, I will come and sup with him, sayth Christ in the Revelation, Chap. 3.20. I and my Father will come and sup with such a man.
a spiritnall supping Room, and place for christ, and the Spirit of christ, I will come and sup with him, say christ in the Revelation, Chap. 3.20. I and my Father will come and sup with such a man.
dt j vvg n1, cc n1 p-acp np1, cc dt n1 pp-f np1, pns11 vmb vvi cc vvi p-acp pno31, vvz np1 p-acp dt n1, np1 crd. sy cc po11 n1 vmb vvi cc vvi p-acp d dt n1.
that is, he will dwell there, and take up his lodging. Here is the Roome that Christ wants, and that is the Roome that we must prepare. It was a materiall Roome that they were to provide, that Roome that God calls to us for, is the Roome of the heart. Think not that it is the Roome, the Chamber, as St. Austin sayth.
that is, he will dwell there, and take up his lodging. Here is the Room that christ Wants, and that is the Room that we must prepare. It was a material Room that they were to provide, that Room that God calls to us for, is the Room of the heart. Think not that it is the Room, the Chamber, as Saint Austin say.
Every man that will pray aright, enters into the Chamber of his Conscience. David sayth plainly in Psal. 4. Enter into your Chamber, into the Cabbin of the heart, this is the Roome that we must provide.
Every man that will pray aright, enters into the Chamber of his Conscience. David say plainly in Psalm 4. Enter into your Chamber, into the Cabin of the heart, this is the Room that we must provide.
that is as much in effect as Where is the Guest-Chamber? there I will lodge, there I will baite, and there I will stay, and abide and dwell, make ready that Roome, let it be a large Roome,
that is as much in Effect as Where is the Guest-Chamber? there I will lodge, there I will bait, and there I will stay, and abide and dwell, make ready that Room, let it be a large Room,
Secondly, it must be an upper Roome too, the heavenly heart is the upper Roome, a heart lift up, it is the word that is used in the Psalmes, I lift up my heart, yet we keep them grovelling upon Earth.
Secondly, it must be an upper Room too, the heavenly heart is the upper Room, a heart lift up, it is the word that is used in the Psalms, I lift up my heart, yet we keep them groveling upon Earth.
Art thou not ashamed? Look upon thy selfe, why hath God given thee eyes, and set them in that place aloft (whereas he hath set them forwards in other Creatures) but that they should be oft lifted up to Heaven? Why hath God given man a Spirit, and not other Creatures,
Art thou not ashamed? Look upon thy self, why hath God given thee eyes, and Set them in that place aloft (whereas he hath Set them forward in other Creatures) but that they should be oft lifted up to Heaven? Why hath God given man a Spirit, and not other Creatures,
vb2r pns21 xx j? n1 p-acp po21 n1, q-crq vhz np1 vvn pno21 n2, cc vvi pno32 p-acp cst n1 av (cs pns31 vhz vvn pno32 av-j p-acp j-jn n2) cc-acp cst pns32 vmd vbi av vvd a-acp p-acp n1? q-crq vhz np1 vvn n1 dt n1, cc xx j-jn n2,
and thy heart below, grovelling upon the Earth? Is it not a shame for thee to be upright in body, and to creep upon the Earth in thy mind? God, that cannot away with a heart that is puffed up, he expects a heart that is lifted up, and thus elevated to him.
and thy heart below, groveling upon the Earth? Is it not a shame for thee to be upright in body, and to creep upon the Earth in thy mind? God, that cannot away with a heart that is puffed up, he expects a heart that is lifted up, and thus elevated to him.
cc po21 n1 a-acp, vvg p-acp dt n1? vbz pn31 xx dt n1 p-acp pno21 pc-acp vbi av-j p-acp n1, cc p-acp vvb p-acp dt n1 p-acp po21 n1? np1, cst vmbx av p-acp dt n1 cst vbz vvn a-acp, pns31 vvz dt n1 cst vbz vvn a-acp, cc av vvn p-acp pno31.
Therefore in the Old Testament we find, that in all holy performances, to signifie the elevation of the heart, the Saints went up; Christ would be transfigured in the top of the Mount;
Therefore in the Old Testament we find, that in all holy performances, to signify the elevation of the heart, the Saints went up; christ would be transfigured in the top of the Mount;
So Peter, in the Acts, he got to the top of the House, not onely for privacy, but to note, that a man that will goe to meet God, he must ascend higher in his spirit.
So Peter, in the Acts, he god to the top of the House, not only for privacy, but to note, that a man that will go to meet God, he must ascend higher in his Spirit.
Therefore Jacob saw a Ladder in his Dreame, to note, that every man that comes before God in Prayer, or in any holy performance, he must ascend. Sayth St. Ambrose well, ascend thou in holy performances, let thy heart be lifted up.
Therefore Jacob saw a Ladder in his Dream, to note, that every man that comes before God in Prayer, or in any holy performance, he must ascend. Say Saint Ambrose well, ascend thou in holy performances, let thy heart be lifted up.
what is the furniture? The variety of graces wherewith the heart and Conscience of a man is to be adorned, that is the Furniture. Carefull we are to provide furniture for our bodies, and for our Houses, and for our Chambers in which we lodge,
what is the furniture? The variety of graces wherewith the heart and Conscience of a man is to be adorned, that is the Furniture. Careful we Are to provide furniture for our bodies, and for our Houses, and for our Chambers in which we lodge,
Mary Magdalen, the furniture that shee provided was in humility, shee laid a sure foundation. Thomas the Apostle, he made his provision in solidity of faith.
Marry Magdalen, the furniture that she provided was in humility, she laid a sure Foundation. Thomas the Apostle, he made his provision in solidity of faith.
John the Apostle, he made his provision in the enlargement of love. Paul made his furniture in the intimate, inward secrets, and Mysteries of divine wisdome;
John the Apostle, he made his provision in the enlargement of love. Paul made his furniture in the intimate, inward secrets, and Mysteres of divine Wisdom;
and Peter, his in repentance. So every one that will receive Christ, and wellcome him, must make provision. What is the provision that he requires? Faith, and repentance; the beleiving heart, and the p•nitent heart.
and Peter, his in Repentance. So every one that will receive christ, and welcome him, must make provision. What is the provision that he requires? Faith, and Repentance; the believing heart, and the p•nitent heart.
cc np1, po31 p-acp n1. av d pi cst vmb vvi np1, cc n-jn pno31, vmb vvi n1. q-crq vbz dt n1 cst pns31 vvz? n1, cc n1; dt vvg n1, cc dt j-jn n1.
Let the roome be washed, let there be repentance, and then it is provided. Let the Roome be swept, let there be faith, and then it is provided. These are the hangings, and the furniture, and much more that you may add in your owne Meditations.
Let the room be washed, let there be Repentance, and then it is provided. Let the Room be swept, let there be faith, and then it is provided. These Are the hangings, and the furniture, and much more that you may add in your own Meditations.
vvb dt n1 vbb vvn, vvb pc-acp vbi n1, cc av pn31 vbz vvn. vvb dt n1 vbb vvn, vvb pc-acp vbi n1, cc av pn31 vbz vvn. d vbr dt n2-vvg, cc dt n1, cc d dc cst pn22 vmb vvi p-acp po22 d n2.
Remember these things you that are to receive the Mysteries. This man that gave entertainment to Christ, thought it a dishonour to bring him into any Room that was not prepared, he made it ready before Christ sent, by the instinct of the Spirit, by one word of the two Disciples.
remember these things you that Are to receive the Mysteres. This man that gave entertainment to christ, Thought it a dishonour to bring him into any Room that was not prepared, he made it ready before christ sent, by the instinct of the Spirit, by one word of the two Disciples.
God sends to you, Disciples not so powerfull in speaking, but Disciples after Disciples, and intreats you to make ready. He sends not a Commanding word, where is it? He asks not so;
God sends to you, Disciples not so powerful in speaking, but Disciples After Disciples, and intreats you to make ready. He sends not a Commanding word, where is it? He asks not so;
np1 vvz p-acp pn22, n2 xx av j p-acp vvg, cc-acp n2 p-acp n2, cc vvz pn22 pc-acp vvi j. pns31 vvz xx dt vvg n1, c-crq vbz pn31? pns31 vvz xx av;
it was at this time, when Christ went in triumph to Jerusalem, they cut boughs of palme, and strewed them in the way, to shew that he was the only Conquerour, it was then that they cut downe boughs of trees;
it was At this time, when christ went in triumph to Jerusalem, they Cut boughs of palm, and strewed them in the Way, to show that he was the only Conqueror, it was then that they Cut down boughs of trees;
to shew how powerfull the Evangelicall Axe was that was laid to their consciences, to bring them to the duties of pietie, they did not only strew boughs, but their garments; that is, saith St. Ambrose well, all their glorie, and dignitie, they were not ashamed to lay all at Christs feet; it may be some of their cloathes were costly; you, will not part with a fashion, you will not consecrate one to Christ:
to show how powerful the Evangelical Axe was that was laid to their Consciences, to bring them to the duties of piety, they did not only strew boughs, but their garments; that is, Says Saint Ambrose well, all their glory, and dignity, they were not ashamed to lay all At Christ feet; it may be Some of their clothes were costly; you, will not part with a fashion, you will not consecrate one to christ:
pc-acp vvi c-crq j dt np1 n1 vbds d vbds vvn p-acp po32 n2, pc-acp vvi pno32 p-acp dt n2 pp-f n1, pns32 vdd xx av-j vvi n2, p-acp po32 n2; cst vbz, vvz n1 np1 av, d po32 n1, cc n1, pns32 vbdr xx j pc-acp vvi d p-acp npg1 n2; pn31 vmb vbi d pp-f po32 n2 vbdr j; pn22, vmb xx vvi p-acp dt n1, pn22 vmb xx vvi crd p-acp np1:
nay, the more you are spoken to, and entreated, the more you encrease in your exorbitancie. Doe you think that ever Christ will lodge in that bosome, that is set to sale to every ludibrious wanton eye? will Christ take his roome there? judge ye;
nay, the more you Are spoken to, and entreated, the more you increase in your exorbitancy. Do you think that ever christ will lodge in that bosom, that is Set to sale to every ludibrious wanton eye? will christ take his room there? judge you;
thinke with your selves, will he remaine in that braine, to sanctifie the imaginations of it, that is so frizled? and that he will glorifie that face that is so altred to another colour then he gave it? doe you furnish and provide your bodies so for Christ? cares he for these carriages? must these be your Easter entertainment? will ye thus prepare to come to the Lords Table? I tell you, I am conscious to my selfe of worse infirmities then you have.
think with your selves, will he remain in that brain, to sanctify the Imaginations of it, that is so frizzled? and that he will Glorify that face that is so altered to Another colour then he gave it? do you furnish and provide your bodies so for christ? Cares he for these carriages? must these be your Easter entertainment? will you thus prepare to come to the lords Table? I tell you, I am conscious to my self of Worse infirmities then you have.
vvb p-acp po22 n2, vmb pns31 vvi p-acp d n1, pc-acp vvi dt n2 pp-f pn31, cst vbz av vvd? cc cst pns31 vmb vvi d n1 cst vbz av vvn p-acp j-jn n1 cs pns31 vvd pn31? vdb pn22 vvi cc vvb po22 n2 av p-acp np1? vvz pns31 p-acp d n2? vmb d vbi po22 n1 n1? vmb pn22 av vvi pc-acp vvi p-acp dt n2 n1? pns11 vvb pn22, pns11 vbm j p-acp po11 n1 pp-f jc n2 cs pn22 vhb.
Never come to Church and receive those mysteries in such a habite: where the outward vanitie is, I say, there is not the inward preparation, there is not a making readie.
Never come to Church and receive those Mysteres in such a habit: where the outward vanity is, I say, there is not the inward preparation, there is not a making ready.
av-x vvn p-acp n1 cc vvi d n2 p-acp d dt n1: c-crq dt j n1 vbz, pns11 vvb, pc-acp vbz xx dt j n1, pc-acp vbz xx dt vvg j.
Wee had need to provide more zealously, and carefully for the eating of the Lords Supper, then they for the Passover, it is a Sacrament of more worth and eminencie.
we had need to provide more zealously, and carefully for the eating of the lords Supper, then they for the Passover, it is a Sacrament of more worth and eminency.
pns12 vhd n1 pc-acp vvi dc av-j, cc av-j p-acp dt n-vvg pp-f dt n2 n1, av pns32 p-acp dt np1, pn31 vbz dt n1 pp-f dc n1 cc n1.
and if you will give me the other, so shall you have the approbation here that Christ gave this man he shall not say, where is the guest-Chamber? but I have found it, here is a heart for me to dwell in, and reside in;
and if you will give me the other, so shall you have the approbation Here that christ gave this man he shall not say, where is the guest-Chamber? but I have found it, Here is a heart for me to dwell in, and reside in;
cc cs pn22 vmb vvi pno11 dt n-jn, av vmb pn22 vhb dt n1 av cst np1 vvd d n1 pns31 vmb xx vvi, c-crq vbz dt n1? cc-acp pns11 vhb vvn pn31, av vbz dt n1 p-acp pno11 p-acp vvb p-acp, cc vvi p-acp;
THAT the Mysteries of the Gospell are things well worthy the Studie of Apostles, I shewed in the beginning of this Feast, from the Text that I handled the first day.
THAT the Mysteres of the Gospel Are things well worthy the Study of Apostles, I showed in the beginning of this Feast, from the Text that I handled the First day.
Then I considered, that as I began this Feast with speaking of Mysteries, so there could not be a better Subject chosen for the sealing up of the same.
Then I considered, that as I began this Feast with speaking of Mysteres, so there could not be a better Subject chosen for the sealing up of the same.
cs pns11 vvd, cst c-acp pns11 vvd d n1 p-acp vvg pp-f n2, av pc-acp vmd xx vbi dt jc n-jn vvn p-acp dt vvg a-acp pp-f dt d.
for indeed it is much at one, for it shews that the Mysteries of the Gospell, are worthy not onely of the study of Apostles, but of Angells. Therefore it is that I have now made choise of this Scripture to be the accomplishment,
for indeed it is much At one, for it shows that the Mysteres of the Gospel, Are worthy not only of the study of Apostles, but of Angels. Therefore it is that I have now made choice of this Scripture to be the accomplishment,
c-acp av pn31 vbz av-d p-acp crd, c-acp pn31 vvz cst dt n2 pp-f dt n1, vbr j xx av-j pp-f dt n1 pp-f n2, p-acp pp-f n2. av pn31 vbz cst pns11 vhb av vvn n1 pp-f d n1 pc-acp vbi dt n1,
however they have a good dependence in this Chapter of Peter, yet they might have as good connexion to those words of Paul. That I should make knowne the Mysteries of the Gospell, sayth St. Paul; that is the Text I began with,
however they have a good dependence in this Chapter of Peter, yet they might have as good connexion to those words of Paul. That I should make known the Mysteres of the Gospel, say Saint Paul; that is the Text I began with,
It is a Scripture that hath some difficulty in it, and will be well worth our study, especially since it speaks of Angells, and agrees with the solemnity that is past, in a better, and nearer nature then the former.
It is a Scripture that hath Some difficulty in it, and will be well worth our study, especially since it speaks of Angels, and agrees with the solemnity that is past, in a better, and nearer nature then the former.
pn31 vbz dt n1 cst vhz d n1 p-acp pn31, cc vmb vbi av j po12 n1, av-j c-acp pn31 vvz pp-f n2, cc vvz p-acp dt n1 cst vbz j, p-acp dt jc, cc jc n1 cs dt j.
That seeing it is the birth of Christ that administers joy to the Angells, it is the common theame of both, let us now see in these words the common studie,
That seeing it is the birth of christ that administers joy to the Angels, it is the Common theme of both, let us now see in these words the Common study,
That the incarnation of Christ, it was to be the rejoycing of the faithfull, our blessed Saviour shews, in John 8. Abraham desired to see my day, and saw it, and rejoyced.
That the incarnation of christ, it was to be the rejoicing of the faithful, our blessed Saviour shows, in John 8. Abraham desired to see my day, and saw it, and rejoiced.
That I may the better therefore goe on with the resolution, and full explication of these words, I will reduce all that I am to say of them, to these three parts, that naturally rise out of the consideration of the words.
That I may the better Therefore go on with the resolution, and full explication of these words, I will reduce all that I am to say of them, to these three parts, that naturally rise out of the consideration of the words.
cst pns11 vmb dt jc av vvi a-acp p-acp dt n1, cc j n1 pp-f d n2, pns11 vmb vvi d cst pns11 vbm pc-acp vvi pp-f pno32, p-acp d crd n2, cst av-j vvb av pp-f dt n1 pp-f dt n2.
First, Qui Angeli, who these Angels are, Didimus Alexandrinus in his Commentarie upon this place (it seems in his time they interpreted this place of the evill Spirits, the evill Angels:
First, Qui Angeli, who these Angels Are, Didymus Alexandrian in his Commentary upon this place (it seems in his time they interpreted this place of the evil Spirits, the evil Angels:
and Lorinus the Jesuite he goes about to shew so much out of Clemens Alexandrinus, that Clemens not onely (though I find not the place) makes mention of the Interpretation, but refutes them.
and Lorinus the Jesuit he Goes about to show so much out of Clemens Alexandrian, that Clemens not only (though I find not the place) makes mention of the Interpretation, but refutes them.
cc np1 dt np1 pns31 vvz a-acp pc-acp vvi av av-d av pp-f np1 np1, cst np1 xx av-j (cs pns11 vvb xx dt n1) vvz vvi pp-f dt n1, cc-acp vvz pno32.
Therefore here now there is good occasion given, to search well into the first thing, to know who these Students are, these that are the glorious beholders, and Scrutators of this heavenly mystery, that are the inspectors here spoken of;
Therefore Here now there is good occasion given, to search well into the First thing, to know who these Students Are, these that Are the glorious beholders, and Scrutators of this heavenly mystery, that Are the inspectors Here spoken of;
av av av pc-acp vbz j n1 vvn, pc-acp vvi av p-acp dt ord n1, pc-acp vvi r-crq d n2 vbr, d cst vbr dt j n2, cc n2 pp-f d j n1, cst vbr dt n2 av vvn pp-f;
The evill Angells, the Angells of Satan, the Angell of the bottomlesse Pit: the Angells that kept not their first estate, the Angells that sinned, and the like.
The evil Angels, the Angels of Satan, the Angel of the bottomless Pit: the Angels that kept not their First estate, the Angels that sinned, and the like.
dt j-jn n2, dt n2 pp-f np1, dt n1 pp-f dt j n1: dt n2 cst vvd xx po32 ord n1, dt n2 cst vvn, cc dt j.
and points out who those Angells are, when the Scripture calls those evill Spirits Angells, as, The Devill and his Angells, Rev. 12. Know ye not that ye shall judge the Angells, 1 Cor. Every one must needs be sure that this is meant of the evill Angells, it cannot be meant of the good.
and points out who those Angels Are, when the Scripture calls those evil Spirits Angels, as, The devil and his Angels, Rev. 12. Know you not that you shall judge the Angels, 1 Cor. Every one must needs be sure that this is meant of the evil Angels, it cannot be meant of the good.
cc vvz av r-crq d n2 vbr, c-crq dt n1 vvz d j-jn n2 n2, a-acp, dt n1 cc po31 n2, n1 crd vvb pn22 xx cst pn22 vmb vvi dt n2, crd np1 d pi vmb av vbi j cst d vbz vvn pp-f dt j-jn n2, pn31 vmbx vbi vvn pp-f dt j.
There is some circumstance alway in the Text, that points it out, when they are said to be Angells. But for the holy Angells, the blessed Spirits, they are frequently, and generally called so in Scripture,
There is Some circumstance always in the Text, that points it out, when they Are said to be Angels. But for the holy Angels, the blessed Spirits, they Are frequently, and generally called so in Scripture,
pc-acp vbz d n1 av p-acp dt n1, cst vvz pn31 av, c-crq pns32 vbr vvn pc-acp vbi n2. cc-acp p-acp dt j n2, dt j-vvn n2, pns32 vbr av-j, cc av-j vvn av p-acp n1,
And the reason is very evident, because the name of Angell is a name of function, by nature they are Spirits, by Office they are Angells, it is a name of Office, and function,
And the reason is very evident, Because the name of Angel is a name of function, by nature they Are Spirits, by Office they Are Angels, it is a name of Office, and function,
the evill Angells have onely his restraint, and permission, they have not his direction; therefore the name of Angell cannot properly be applied to evill Spirits, without abuse of the name.
the evil Angels have only his restraint, and permission, they have not his direction; Therefore the name of Angel cannot properly be applied to evil Spirits, without abuse of the name.
Though they be Spirits, as the good Angells are, they are not Angells properly, by nature they are spirits, but by imployment, Devills, in malice Devills.
Though they be Spirits, as the good Angels Are, they Are not Angels properly, by nature they Are spirits, but by employment, Devils, in malice Devils.
Though their knowledge be great of naturall things, and much strengthened by experience; yet for the Divine Mysteries of redemption, their knowledge is altogether defective in it.
Though their knowledge be great of natural things, and much strengthened by experience; yet for the Divine Mysteres of redemption, their knowledge is altogether defective in it.
cs po32 n1 vbb j pp-f j n2, cc av-d vvn p-acp n1; av p-acp dt j-jn n2 pp-f n1, po32 n1 vbz av j p-acp pn31.
how the Seed of the Woman should breake the Serpents head, before Christs Passion. He was not sure that the Son of God should take our nature, and that Christ was he, till after the Resurrection; their knowledge therefore in Divine Mysteries is very short,
how the Seed of the Woman should break the Serpents head, before Christ Passion. He was not sure that the Son of God should take our nature, and that christ was he, till After the Resurrection; their knowledge Therefore in Divine Mysteres is very short,
when it drew to the consummation, because then he understood that his power began to be abolished. If the Devill had certainly knowne that by the death of Christ, his Kingdome should haue beene demolished, and his power destroyed, it is probable, nay, it is certaine, that he would not have gone about to have stirred up Judas to betray his Master;
when it drew to the consummation, Because then he understood that his power began to be abolished. If the devil had Certainly known that by the death of christ, his Kingdom should have been demolished, and his power destroyed, it is probable, nay, it is certain, that he would not have gone about to have stirred up Judas to betray his Master;
so he was ignorant of the first Mystery, Christs incarnaration, and our Redemption; he was ignorant of the birth of the Son of God, that the Son of God was borne into the World;
so he was ignorant of the First Mystery, Christ incarnaration, and our Redemption; he was ignorant of the birth of the Son of God, that the Son of God was born into the World;
and St. Jerome sayth well, he was rather forced, then confessed. But however, at the beginning he knew it not; when Christ set upon his ministeriall function, at the first, before his Miracles were wrought,
and Saint Jerome say well, he was rather forced, then confessed. But however, At the beginning he knew it not; when christ Set upon his ministerial function, At the First, before his Miracles were wrought,
It was a doubtfull Speech, as Chrysostome sayth, he was in great doubt, he was at a stand, he knew not what to think, he was blinded with the lustre of the hypostaticall union, it was a Mystery that he could not apprehend.
It was a doubtful Speech, as Chrysostom say, he was in great doubt, he was At a stand, he knew not what to think, he was blinded with the lustre of the hypostatical Union, it was a Mystery that he could not apprehend.
He could not make these two ends meet together, when he saw Christ in the Desart, his long fasting, and that he was hungry in the end, he could not make these possibly meet, that these two should stand together, that the Son of God should be hungry, he understood it not, that the Son of man should fast 40. dayes, he knew it not. He knew not the Mystery of the hypostaticall union, therefore he comes, If thou be the Son of God.
He could not make these two ends meet together, when he saw christ in the Desert, his long fasting, and that he was hungry in the end, he could not make these possibly meet, that these two should stand together, that the Son of God should be hungry, he understood it not, that the Son of man should fast 40. days, he knew it not. He knew not the Mystery of the hypostatical Union, Therefore he comes, If thou be the Son of God.
pns31 vmd xx vvi d crd n2 vvb av, c-crq pns31 vvd np1 p-acp dt n1, po31 j vvg, cc cst pns31 vbds j p-acp dt n1, pns31 vmd xx vvi d av-j vvi, cst d crd vmd vvi av, cst dt n1 pp-f np1 vmd vbi j, pns31 vvd pn31 xx, cst dt n1 pp-f n1 vmd av-j crd n2, pns31 vvd pn31 xx. pns31 vvd xx dt n1 pp-f dt j n1, av pns31 vvz, cs pns21 vbb dt n1 pp-f np1.
He laboured indeed to looke into the Mystery, because he knew it not; but it was not a disquisition of piety that he might beleive, but of curiosity, that he might know. He laboured to prie into it, not out of love, or hope, that it might be so,
He laboured indeed to look into the Mystery, Because he knew it not; but it was not a disquisition of piety that he might believe, but of curiosity, that he might know. He laboured to prie into it, not out of love, or hope, that it might be so,
pns31 vvd av pc-acp vvi p-acp dt n1, c-acp pns31 vvd pn31 xx; p-acp pn31 vbds xx dt n1 pp-f n1 cst pns31 vmd vvi, p-acp pp-f n1, cst pns31 vmd vvi. pns31 vvd p-acp fw-fr p-acp pn31, xx av pp-f vvb, cc vvb, cst pn31 vmd vbb av,
and therefore could have no love, and because no love, no hope, and because no hope, he desired not to make any due inquisition into it, he could have no desire of it.
and Therefore could have no love, and Because no love, no hope, and Because no hope, he desired not to make any due inquisition into it, he could have no desire of it.
cc av vmd vhi dx vvb, cc c-acp dx vvb, dx vvi, cc c-acp dx vvb, pns31 vvd xx pc-acp vvi d j-jn n1 p-acp pn31, pns31 vmd vhi dx n1 pp-f pn31.
There is the first Proposition negative, upon these two grounds the nature of Angells, and the knowledge of Devills, it cannot possibly be meant of evill Angells. 2ly As it cannot be meant of evill Angells,
There is the First Proposition negative, upon these two grounds the nature of Angels, and the knowledge of Devils, it cannot possibly be meant of evil Angels. 2ly As it cannot be meant of evil Angels,
For the good Angells, their spirituall eyes are fitted, they are made capable of such Mysteries. The Mysteries of faith, they dazle the eyes of evill spirits, they are not able to look on them,
For the good Angels, their spiritual eyes Are fitted, they Are made capable of such Mysteres. The Mysteres of faith, they dazzle the eyes of evil spirits, they Are not able to look on them,
All his motion is to evill, all his contemplations are about evill, he moves onely to evill, he cannot move to good. Whereas on the contrary, the good Angells, Nazianzen expresseth it well of them, they are altogether unmovable to evill, they have onely motion to that that is good. Now here in this place, the object spoken of, is good, the speculation spoken of, is good, the desire is good; the intendment of these inspectors is good; therefore these Inspectors must be the good Angells, for three reasons.
All his motion is to evil, all his contemplations Are about evil, he moves only to evil, he cannot move to good. Whereas on the contrary, the good Angels, Nazianzen Expresses it well of them, they Are altogether unmovable to evil, they have only motion to that that is good. Now Here in this place, the Object spoken of, is good, the speculation spoken of, is good, the desire is good; the intendment of these inspectors is good; Therefore these Inspectors must be the good Angels, for three Reasons.
d po31 n1 vbz p-acp j-jn, d po31 n2 vbr p-acp j-jn, pns31 vvz av-j p-acp j-jn, pns31 vmbx vvi p-acp j. cs p-acp dt n-jn, dt j n2, np1 vvz pn31 av pp-f pno32, pns32 vbr av j p-acp j-jn, pns32 vhb j n1 p-acp d cst vbz j. av av p-acp d n1, dt n1 vvn pp-f, vbz j, dt n1 vvn pp-f, vbz j, dt vvb vbz j; dt n1 pp-f d n2 vbz j; av d n2 vmb vbi dt j n2, p-acp crd n2.
their ministration was us'd about the Sepulchre of Christ, after his Resurrection. It being so, that they are imployed about the Mysteries of our Salvation, we need not wonder if they make it their study, and speculation.
their ministration was used about the Sepulchre of christ, After his Resurrection. It being so, that they Are employed about the Mysteres of our Salvation, we need not wonder if they make it their study, and speculation.
Secondly, their ministration was used in the Mysteries of Salvation, in the Saints that are the Members, they brought news of all these things, of Christs birth to the Shepheards; of his Resurrection to the Women, of his Ascention to the Apostles. Their ministration is used about the Mysteries of Salvation,
Secondly, their ministration was used in the Mysteres of Salvation, in the Saints that Are the Members, they brought news of all these things, of Christ birth to the Shepherds; of his Resurrection to the Women, of his Ascension to the Apostles. Their ministration is used about the Mysteres of Salvation,
as far as it concernes the Saints. Therefore, since this is the great Errand that is given them in charge when they are sent to the Earth; such holy Messengers would oft think of their Errand, they have great delight to contemplate these Mysteries,
as Far as it concerns the Saints. Therefore, since this is the great Errand that is given them in charge when they Are sent to the Earth; such holy Messengers would oft think of their Errand, they have great delight to contemplate these Mysteres,
The first is this, that it is an honourable imployment, and service, and study, for a man to looke into the Mysteries of Salvation, to be conversant about them;
The First is this, that it is an honourable employment, and service, and study, for a man to look into the Mysteres of Salvation, to be conversant about them;
dt ord vbz d, cst pn31 vbz dt j n1, cc n1, cc vvb, p-acp dt n1 p-acp vvb p-acp dt n2 pp-f n1, pc-acp vbi j p-acp pno32;
the Mysteries of faith, and redemption, even those that are revealed, they are a study that befit the speculation of Angells; therefore it is a great honour for any man •o be busied about them.
the Mysteres of faith, and redemption, even those that Are revealed, they Are a study that befit the speculation of Angels; Therefore it is a great honour for any man •o be busied about them.
dt n2 pp-f n1, cc n1, av d cst vbr vvn, pns32 vbr dt n1 cst vvi dt n1 pp-f n2; av pn31 vbz dt j n1 p-acp d n1 av vbi vvn p-acp pno32.
If we had not this place to evince it by reason, the Proposition is shewed plainly in Act. 17. Those Christians that are mentioned there, the Bereans, they are called Noble by the Spirit of God,
If we had not this place to evince it by reason, the Proposition is showed plainly in Act. 17. Those Christians that Are mentioned there, the Bereans, they Are called Noble by the Spirit of God,
for this very purpose, because they searched the Mysteries of Salvation, as they were Preached by the Prophets, and Apostles. They are called Noble Christians because they were conversant in a noble study.
for this very purpose, Because they searched the Mysteres of Salvation, as they were Preached by the prophets, and Apostles. They Are called Noble Christians Because they were conversant in a noble study.
For this ennobles the mind, and the whole man, because it leads him to glory. It ennobles the mind, because it endues it with this honourable knowledge that is so illustrious, that there can be no better. There can be no better study in Heaven, for the Angells of God.
For this ennobles the mind, and the Whole man, Because it leads him to glory. It ennobles the mind, Because it endues it with this honourable knowledge that is so illustrious, that there can be no better. There can be no better study in Heaven, for the Angels of God.
we know there are these Mysteries in it that exceed the sight of Angells; and those Mysteries that are revealed, that they call simple, they are so abstruse, and excellent, that they are not unworthy the speculation,
we know there Are these Mysteres in it that exceed the sighed of Angels; and those Mysteres that Are revealed, that they call simple, they Are so abstruse, and excellent, that they Are not unworthy the speculation,
pns12 vvb pc-acp vbr d n2 p-acp pn31 d vvb dt n1 pp-f n2; cc d n2 cst vbr vvn, cst pns32 vvb j, pns32 vbr av j, cc j, cst pns32 vbr xx j dt n1,
and study of Angells. That is the first deduction, that the Mysteries of faith are noble things to look into, they may be looked into with honour, the Angells make them their study.
and study of Angels. That is the First deduction, that the Mysteres of faith Are noble things to look into, they may be looked into with honour, the Angels make them their study.
Secondly, as the Mysteries of faith may be looked into with honour; so they must be looked into with sobriety, and modesty: because they are angelicall speculations;
Secondly, as the Mysteres of faith may be looked into with honour; so they must be looked into with sobriety, and modesty: Because they Are angelical speculations;
Men that will eyther spie out all, or beleive none, they will love nothing, unlesse they can see all. O here is that that may stay their busie heads, we must not dive too farr;
Men that will either spy out all, or believe none, they will love nothing, unless they can see all. Oh Here is that that may stay their busy Heads, we must not dive too Far;
np1 cst vmb d vvi av d, cc vvb pix, pns32 vmb vvi pix, cs pns32 vmb vvi d. uh av vbz d cst vmb vvi po32 j n2, pns12 vmb xx vvi av av-j;
Angells cannot see to the bottome: Angells cannot see through them, he onely can see through them, that sees all things, that is, God. And the great Counsell of God in these Mysteries, cannot be dived into, to the bottome, by the Angells. Because they are great, sublime Mysteries, the Angells make them their speculation.
Angels cannot see to the bottom: Angels cannot see through them, he only can see through them, that sees all things, that is, God. And the great Counsel of God in these Mysteres, cannot be dived into, to the bottom, by the Angels. Because they Are great, sublime Mysteres, the Angels make them their speculation.
It is with these Mysteries as it is with the Sun, as Hillarie sayth, it is a good comparison of him, look as it is with the Sun, sayth he, there is somewhat in the Sun that you may look on,
It is with these Mysteres as it is with the Sun, as Hilary say, it is a good comparison of him, look as it is with the Sun, say he, there is somewhat in the Sun that you may look on,
So the Mysteries of Salvation, there is somewhat in them that may be understood, if you will be content to understand those things that are revealed, they may be understood;
So the Mysteres of Salvation, there is somewhat in them that may be understood, if you will be content to understand those things that Are revealed, they may be understood;
np1 dt n2 pp-f n1, pc-acp vbz av p-acp pno32 d vmb vbb vvn, cs pn22 vmb vbi j p-acp vvb d n2 cst vbr vvn, pns32 vmb vbb vvn;
but if you will not be content to look on those things that you may, you shall lose the opportunity of understanding those things that you might. He compares them to the Sun, to teach us to looke on these Mysteries with sobriety. We may well compare it with the condition of the Moone too,
but if you will not be content to look on those things that you may, you shall loose the opportunity of understanding those things that you might. He compares them to the Sun, to teach us to look on these Mysteres with sobriety. We may well compare it with the condition of the Moon too,
as well as of the Sun. There is somewhat in the Moone that was never defined; all the Philosophers, and Mathematicians, with all their curious inspections,
as well as of the Sun. There is somewhat in the Moon that was never defined; all the Philosophers, and Mathematicians, with all their curious inspections,
c-acp av c-acp pp-f dt n1 pc-acp vbz av p-acp dt n1 cst vbds av-x vvn; d dt n2, cc n2, p-acp d po32 j n2,
and Instruments, cannot tell what is the Mole, what is the darknesse in the body of the Moone, what the darke part is, they cannot tell exactly. There is somewhat in the Moone that they cannot tell what it is, that is, the dark part of it;
and Instruments, cannot tell what is the Mole, what is the darkness in the body of the Moon, what the dark part is, they cannot tell exactly. There is somewhat in the Moon that they cannot tell what it is, that is, the dark part of it;
by that it affords us light to discerne. So, in the Mysteries of Salvation, there is a dark part that is not intelligible, and there is a part that is intelligible, that we may be bold, and must looke into;
by that it affords us Light to discern. So, in the Mysteres of Salvation, there is a dark part that is not intelligible, and there is a part that is intelligible, that we may be bold, and must look into;
that there is something in this great worke that concernes us, that is impossible to be comprehended. For the parts that may be understood, looke on them with the eye of inspection, but the parts that cannot be looked on, bring the eye of faith, we must not search, but beleive. It is enough for us to know that they cannot be comprehended,
that there is something in this great work that concerns us, that is impossible to be comprehended. For the parts that may be understood, look on them with the eye of inspection, but the parts that cannot be looked on, bring the eye of faith, we must not search, but believe. It is enough for us to know that they cannot be comprehended,
and since we could have knowne nothing of these Mysteries unlesse God had revealed them, let us be content with that part that God hath revealed, and made plaine to us;
and since we could have known nothing of these Mysteres unless God had revealed them, let us be content with that part that God hath revealed, and made plain to us;
cc c-acp pns12 vmd vhi vvn pix pp-f d n2 cs np1 vhd vvn pno32, vvb pno12 vbi j p-acp d vvb cst np1 vhz vvn, cc j-vvn j p-acp pno12;
I have done with the first thing, who these Angells are that are spoken of here, that have this great desire to looke into these Mysteries, Which things the Angells, that is, the holy, and blessed Spirits, the good Angells that are about the Throne, that are confirmed in grace.
I have done with the First thing, who these Angels Are that Are spoken of Here, that have this great desire to look into these Mysteres, Which things the Angels, that is, the holy, and blessed Spirits, the good Angels that Are about the Throne, that Are confirmed in grace.
pns11 vhb vdn p-acp dt ord n1, r-crq d n2 vbr d vbr vvn pp-f av, cst vhb d j n1 p-acp vvb p-acp d n2, r-crq n2 dt n2, cst vbz, dt j, cc j-vvn n2, dt j n2 cst vbr p-acp dt n1, cst vbr vvn p-acp n1.
And there are variations, not onely of Interpreters, but variation of Readings, that would take up almost the whole houre for a man to name the Authors that bring out variety of interpretations. Therefore I will not trouble you with that, I will not so much as gather them up together (it will be but an unusefull point) least I seeme to handle Commentaries, and not the Text. I will onely touch at them in the last part,
And there Are variations, not only of Interpreters, but variation of Readings, that would take up almost the Whole hour for a man to name the Authors that bring out variety of interpretations. Therefore I will not trouble you with that, I will not so much as gather them up together (it will be but an unuseful point) lest I seem to handle Commentaries, and not the Text. I will only touch At them in the last part,
cc pc-acp vbr n2, xx av-j pp-f n2, p-acp n1 pp-f n2-vvg, cst vmd vvi a-acp av dt j-jn n1 p-acp dt n1 p-acp vvb dt n2 cst vvb av n1 pp-f n2. av pns11 vmb xx vvi pn22 p-acp d, pns11 vmb xx av av-d c-acp vvi pno32 a-acp av (pn31 vmb vbi p-acp dt j n1) cs pns11 vvb pc-acp vvi n2, cc xx dt np1 pns11 vmb av-j vvb p-acp pno32 p-acp dt ord n1,
Well, the onely difficulty is in this word, Into which. The word is Plurall, yet all the Latine, not onely Coppies, and Translations of the Bible, all,
Well, the only difficulty is in this word, Into which. The word is Plural, yet all the Latin, not only Copies, and Translations of the bible, all,
uh-av, dt j n1 vbz p-acp d n1, p-acp r-crq. dt n1 vbz j, av d dt jp, xx av-j n2, cc n2 pp-f dt n1, d,
or two, that is Ireneus ) it is still read In quem in the Singular number, Ʋpon whom. So the Rhemists Translation reads it, following the vulgar Latine;
or two, that is Irenaeus) it is still read In Whom in the Singular number, Ʋpon whom. So the Rhemists translation reads it, following the Vulgar Latin;
cc crd, cst vbz np1) pn31 vbz av vvn p-acp fw-la p-acp dt j n1, av r-crq. av dt n2 n1 vvz pn31, vvg dt j jp;
Thereupon Gregory applies this Scripture to God himselfe, that the object of the Angells inspection, it is God, understanding the three persons of the Sacred Trinity.
Thereupon Gregory Applies this Scripture to God himself, that the Object of the Angels inspection, it is God, understanding the three Persons of the Sacred Trinity.
that there is so great glory, such c•equall, and coessentiall glory of the Holy Ghost, with the Father, and the Son, that the Angells desire to blesse their spirituall eyes, with the continuall looking on it.
that there is so great glory, such c•equall, and coessential glory of the Holy Ghost, with the Father, and the Son, that the Angels desire to bless their spiritual eyes, with the continual looking on it.
cst pc-acp vbz av j n1, d j, cc j n1 pp-f dt j n1, p-acp dt n1, cc dt n1, cst dt n2 vvb p-acp vvb po32 j n2, p-acp dt j vvg p-acp pn31.
And indeed there is some probability for this reading, for the Holy Ghost; for the comming of the Holy Ghost, is the immediate antecedent before the Text, the Holy Ghost came downe from Heaven,
And indeed there is Some probability for this reading, for the Holy Ghost; for the coming of the Holy Ghost, is the immediate antecedent before the Text, the Holy Ghost Come down from Heaven,
cc av pc-acp vbz d n1 p-acp d n-vvg, p-acp dt j n1; p-acp dt vvg pp-f dt j n1, vbz dt j n1 p-acp dt n1, dt j n1 vvd a-acp p-acp n1,
and the reason is somewhat probable, because in the Verse before, there is twice mention of Christ, the Spirit of Christ, and the Sufferings of Christ; and then followes, according to his reading, Ʋpon whome the Angells desire to looke.
and the reason is somewhat probable, Because in the Verse before, there is twice mention of christ, the Spirit of christ, and the Sufferings of christ; and then follows, according to his reading, Ʋpon whom the Angels desire to look.
cc dt n1 vbz av j, c-acp p-acp dt n1 a-acp, pc-acp vbz av n1 pp-f np1, dt n1 pp-f np1, cc dt n2 pp-f np1; cc av vvz, vvg p-acp po31 n-vvg, av r-crq dt n2 vvb pc-acp vvi.
that, Christs humane nature, at the right hand of God, is made so glorious, that the very Angells themselves (as venerable Bede sayth) not onely desire to fill their eyes with the glorious beams of his Divine nature:
that, Christ humane nature, At the right hand of God, is made so glorious, that the very Angels themselves (as venerable Bede say) not only desire to fill their eyes with the glorious beams of his Divine nature:
It must needs argue a great deale of glory, as much as it is capable of, that is laid upon the humane nature of Christ, more then on the Angelicall nature,
It must needs argue a great deal of glory, as much as it is capable of, that is laid upon the humane nature of christ, more then on the Angelical nature,
pn31 vmb av vvi dt j n1 pp-f n1, p-acp d c-acp pn31 vbz j pp-f, cst vbz vvn p-acp dt j n1 pp-f np1, dc av p-acp dt j n1,
though it be not a Spirit, that though in it selfe a body is not capable of so much glory as a Spirit, yet the humane nature of Christ, by reason of the hypostaticall union, is capable of more glory then the Angells are.
though it be not a Spirit, that though in it self a body is not capable of so much glory as a Spirit, yet the humane nature of christ, by reason of the hypostatical Union, is capable of more glory then the Angels Are.
cs pn31 vbb xx dt n1, cst cs p-acp pn31 n1 dt n1 vbz xx j pp-f av d n1 p-acp dt n1, av dt j n1 pp-f np1, p-acp n1 pp-f dt j n1, vbz j pp-f dc n1 cs dt n2 vbr.
We know that our nature is capable of beatificall glory in the Members, since it hath received already in such abundance in Christ our head, it shall receive in an unspeakable manner;
We know that our nature is capable of beatifical glory in the Members, since it hath received already in such abundance in christ our head, it shall receive in an unspeakable manner;
There is no essentiall difference in the beatitude of Saints, and Angells. Christ sayth in the Gospell we shall be like the Angells, and be as they are.
There is no essential difference in the beatitude of Saints, and Angels. christ say in the Gospel we shall be like the Angels, and be as they Are.
The face of God, the beatificall Vision, is their beatitude. And what is the essentiall beatitude of the Saints? Christ tells us Mat. 5.6. Blessed are the pure in heart, for they shall see God.
The face of God, the beatifical Vision, is their beatitude. And what is the essential beatitude of the Saints? christ tells us Mathew 5.6. Blessed Are the pure in heart, for they shall see God.
Then, here is no difference at all in the essentiall beatitude of the one, and of the other. Therefore the Scripture as in one place, it calls Angells our fellow Servants, Rev. 19. See thou doe it not,
Then, Here is no difference At all in the essential beatitude of the one, and of the other. Therefore the Scripture as in one place, it calls Angels our fellow Servants, Rev. 19. See thou do it not,
av, av vbz dx n1 p-acp d p-acp dt j n1 pp-f dt crd, cc pp-f dt j-jn. av dt n1 c-acp p-acp crd n1, pn31 vvz ng1 po12 n1 n2, n1 crd vvb pns21 vdi pn31 xx,
Heb. 12. We are come to the first borne that are written in Heaven, and to an innumerable company of Angells, to enjoy the society of Angells; we are fellow Heirs of the same Salvation:
Hebrew 12. We Are come to the First born that Are written in Heaven, and to an innumerable company of Angels, to enjoy the society of Angels; we Are fellow Heirs of the same Salvation:
np1 crd pns12 vbr vvn p-acp dt ord vvn d vbr vvn p-acp n1, cc p-acp dt j n1 pp-f n2, pc-acp vvi dt n1 pp-f n2; pns12 vbr n1 n2 pp-f dt d n1:
and the same inheritance of glory, for them, and us; that is, the Heavenly, immortall inheritance, sayth he sweetly, Heaven is the inheritance of both, which is as great to every one,
and the same inheritance of glory, for them, and us; that is, the Heavenly, immortal inheritance, say he sweetly, Heaven is the inheritance of both, which is as great to every one,
cc dt d n1 pp-f n1, c-acp pno32, cc pno12; cst vbz, dt j, j n1, vvz pns31 av-j, n1 vbz dt n1 pp-f av-d, r-crq vbz a-acp j p-acp d crd,
As it is not so as it may have reference to the Holy Ghost; nor so that it may have reference to the word Christ, or to the word God, it is not Singular, In quem, To whome, but Plurall, To which things. We must find it out as well as we can, it must be read Plurally; all the Greek Coppies are so,
As it is not so as it may have Referente to the Holy Ghost; nor so that it may have Referente to the word christ, or to the word God, it is not Singular, In Whom, To whom, but Plural, To which things. We must find it out as well as we can, it must be read Plurally; all the Greek Copies Are so,
p-acp pn31 vbz xx av c-acp pn31 vmb vhi n1 p-acp dt j n1; ccx av cst pn31 vmb vhi n1 p-acp dt n1 np1, cc p-acp dt n1 np1, pn31 vbz xx j, p-acp fw-la, p-acp ro-crq, p-acp j, p-acp r-crq n2. pns12 vmb vvi pn31 av c-acp av c-acp pns12 vmb, pn31 vmb vbi vvn av-j; d dt jp n2 vbr av,
though the meaning be Orthodox, and good, yet the reading will not suffer it to be read in the Singular, there must be a plurall antecedent, for this plurall relative.
though the meaning be Orthodox, and good, yet the reading will not suffer it to be read in the Singular, there must be a plural antecedent, for this plural relative.
cs dt vvg vbb n1, cc j, av dt vvg vmb xx vvi pn31 pc-acp vbi vvn p-acp dt j, a-acp vmb vbi dt j n1, p-acp d j j.
as sufferings, but to see him suffer patiently, and victoriously, and to lay downe that meritorious blood, to offer that all sufficient Sacrifice for the whole World, that was the joy, and delight of Angells; they desired to look to the sufferings of Christ.
as sufferings, but to see him suffer patiently, and victoriously, and to lay down that meritorious blood, to offer that all sufficient Sacrifice for the Whole World, that was the joy, and delight of Angels; they desired to look to the sufferings of christ.
c-acp n2, p-acp pc-acp vvi pno31 vvi av-j, cc av-j, cc pc-acp vvi a-acp d j n1, pc-acp vvi cst d j n1 p-acp dt j-jn n1, cst vbds dt n1, cc n1 pp-f n2; pns32 vvd pc-acp vvi p-acp dt n2 pp-f np1.
It is a great support in all our sufferings, in all the afflictions that we undergoe, that in these afflictions the Angells are Spectators, they give their applause, and they are delighted. It is the joy of Angells to see the Saints of God, suffer patiently, and constantly, and with confidence, and so,
It is a great support in all our sufferings, in all the afflictions that we undergo, that in these afflictions the Angels Are Spectators, they give their applause, and they Are delighted. It is the joy of Angels to see the Saints of God, suffer patiently, and constantly, and with confidence, and so,
pn31 vbz dt j vvb p-acp d po12 n2, p-acp d dt n2 cst pns12 vvb, cst p-acp d n2 dt n2 vbr n2, pns32 vvb po32 n1, cc pns32 vbr vvn. pn31 vbz dt n1 pp-f n2 pc-acp vvi dt n2 pp-f np1, vvb av-j, cc av-j, cc p-acp n1, cc av,
Come a little nearer, there is another plurall antecedent in this Text, and it is more generall, and more long; the things that were Preached and reported, the things that were spoken, Into which things the Angells desire to looke.
Come a little nearer, there is Another plural antecedent in this Text, and it is more general, and more long; the things that were Preached and reported, the things that were spoken, Into which things the Angels desire to look.
vvb dt j av-jc, pc-acp vbz j-jn j n1 p-acp d n1, cc pn31 vbz av-dc n1, cc av-dc av-j; dt n2 cst vbdr vvn cc vvn, dt n2 cst vbdr vvn, p-acp r-crq n2 dt n2 vvb pc-acp vvi.
He comes home, and applies it thus, into which things. All those good, and excellent things that God conveys to us by Christ, all those things salvificall, those are the things the Angells desire to look into.
He comes home, and Applies it thus, into which things. All those good, and excellent things that God conveys to us by christ, all those things salvifical, those Are the things the Angels desire to look into.
pns31 vvz av-an, cc vvz pn31 av, p-acp r-crq n2. d d j, cc j n2 cst np1 vvz p-acp pno12 p-acp np1, d d n2 j, d vbr dt n2 dt n2 vvb pc-acp vvi p-acp.
Unto the Nativity of Christ, to the death of Christ, to the place of his birth, into these things the Angells desire to looke. I will not presse it so farr as he, to put forward, to goe to the place of his birth. There are hardly any footsteps left for Angells to behold or discerne where that place stood, where the Manger was.
Unto the Nativity of christ, to the death of christ, to the place of his birth, into these things the Angels desire to look. I will not press it so Far as he, to put forward, to go to the place of his birth. There Are hardly any footsteps left for Angels to behold or discern where that place stood, where the Manger was.
p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f po31 n1, p-acp d n2 dt n2 vvb pc-acp vvi. pns11 vmb xx vvi pn31 av av-j c-acp pns31, pc-acp vvi av-j, p-acp vvb p-acp dt n1 pp-f po31 n1. pc-acp vbr av d n2 vvn p-acp ng1 pc-acp vvi cc vvi c-crq d vvb vvd, c-crq dt p-acp vbds.
But thus far we may extend it to all those saving actions, and passions, that are the streams, and branches of the work of our redemption. The whole work of our redemption in the active, and passive part of it, wrought by the birth, and death, and resurrection, and ascention of Christ;
But thus Far we may extend it to all those Saving actions, and passion, that Are the streams, and branches of the work of our redemption. The Whole work of our redemption in the active, and passive part of it, wrought by the birth, and death, and resurrection, and Ascension of christ;
p-acp av av-j pns12 vmb vvi pn31 p-acp d d vvg n2, cc n2, cst vbr dt n2, cc n2 pp-f dt n1 pp-f po12 n1. dt j-jn n1 pp-f po12 n1 p-acp dt j, cc j n1 pp-f pn31, vvd p-acp dt n1, cc n1, cc n1, cc n1 pp-f np1;
That I may not give it barely upon trust (though there be enough said to make it cleare that these must be so understood) I will shew it plainly, in Vers. 12. there is mention of it, the things Preached by the Apostles. In Vers. 1•. the things testified by the discent of the Holy Ghost from Heaven, in Vers. 10. the things searched into by the Prophets. What are all these things, the things searched by the Prophets, preached by the Apostles, and testified by the Holy Ghost from Heaven, what were they? The Mysteries of our redemption, in the severall parts of it;
That I may not give it barely upon trust (though there be enough said to make it clear that these must be so understood) I will show it plainly, in Vers. 12. there is mention of it, the things Preached by the Apostles. In Vers. 1•. the things testified by the dissent of the Holy Ghost from Heaven, in Vers. 10. the things searched into by the prophets. What Are all these things, the things searched by the prophets, preached by the Apostles, and testified by the Holy Ghost from Heaven, what were they? The Mysteres of our redemption, in the several parts of it;
the Mysteries of the Gospell, as in this Verse that I have read, and the Mysteries of our redemption, as in the two Verses before, these are the things that the Angells desire to looke into.
the Mysteres of the Gospel, as in this Verse that I have read, and the Mysteres of our redemption, as in the two Verses before, these Are the things that the Angels desire to look into.
And are there any speculations more sublime then the Mysteries of our red•mption? That great Mystery of Christs incarnation, of his Passion, of his Session at the right hand of God, of his intercession; there is nothing that belongs to the work of redemption, but are sublime, montanous speculations.
And Are there any speculations more sublime then the Mysteres of our red•mption? That great Mystery of Christ incarnation, of his Passion, of his Session At the right hand of God, of his Intercession; there is nothing that belongs to the work of redemption, but Are sublime, mountainous speculations.
These leaps that are taken there upon the Mountaines, he makes to be the severall passages of the work of our redemption. There was a leap from Heaven to the Virgins womb, another to Jordan, another to the Desart, another to the Crosse, another to the Grave, another up in the resurrection upon Earth, and then another to Heaven, there was a leap.
These leaps that Are taken there upon the Mountains, he makes to be the several passages of the work of our redemption. There was a leap from Heaven to the Virgins womb, Another to Jordan, Another to the Desert, Another to the Cross, Another to the Grave, Another up in the resurrection upon Earth, and then Another to Heaven, there was a leap.
when he laid downe his life upon the Crosse, and sent out that comfortable word of Consummatum est, he came then leaping on the Mountaines, sayth Gregory; all these speculations are sublime. To teach us, that mankind may learne to admire what they cannot comprehend, because that all these are things that Angells converse about,
when he laid down his life upon the Cross, and sent out that comfortable word of Consummatum est, he Come then leaping on the Mountains, say Gregory; all these speculations Are sublime. To teach us, that mankind may Learn to admire what they cannot comprehend, Because that all these Are things that Angels converse about,
c-crq pns31 vvd a-acp po31 n1 p-acp dt vvi, cc vvd av d j n1 pp-f fw-la fw-la, pns31 vvd av vvg p-acp dt n2, vvz np1; d d n2 vbr j. pc-acp vvi pno12, cst n1 vmb vvi p-acp vvb r-crq pns32 vmbx vvb, c-acp d d d vbr n2 cst ng1 vvb a-acp,
and study; they are things transcendent, they are beyond our reach. They are sublime speculations. Secondly, as they are things sublime, so they are delightfull speculations.
and study; they Are things transcendent, they Are beyond our reach. They Are sublime speculations. Secondly, as they Are things sublime, so they Are delightful speculations.
Angells they think of no heavy subject, because the beatificall state is not capable of any sorrow. However we read of some, writing of Angells, of the griefe of Angells for sin: and it is the Observation of Macherius, and Jerome, and Ambrose, that as Angells rejoyce at the Conversion of sinners,
Angels they think of no heavy Subject, Because the beatifical state is not capable of any sorrow. However we read of Some, writing of Angels, of the grief of Angels for since: and it is the Observation of Macherius, and Jerome, and Ambrose, that as Angels rejoice At the Conversion of Sinners,
so they grieve at their sin, and impenitency, and sufferings. When ever there is any sin committed by any Christian, by any Servant of God, sayth Macherius, there is a great deale of sorrow, and crying, in Heaven. And Jerome, and Ambrose, very plainly,
so they grieve At their since, and impenitency, and sufferings. When ever there is any sin committed by any Christian, by any Servant of God, say Macherius, there is a great deal of sorrow, and crying, in Heaven. And Jerome, and Ambrose, very plainly,
av pns32 vvb p-acp po32 n1, cc n1, cc n2. c-crq av a-acp vbz d vvb vvn p-acp d njp, p-acp d n1 pp-f np1, vvz np1, a-acp vbz dt j n1 pp-f n1, cc vvg, p-acp n1. cc np1, cc np1, av av-j,
not that the holy Spirit is capable of such an affection as griefe. so the Angells in that beatificall estate, are not capable of sorrow in that place;
not that the holy Spirit is capable of such an affection as grief. so the Angels in that beatifical estate, Are not capable of sorrow in that place;
xx cst dt j n1 vbz j pp-f d dt n1 c-acp n1. av dt n2 p-acp d j n1, vbr xx j pp-f n1 p-acp d n1;
there is not one drop of sorrow comes in Heaven, there are no tears in Heaven, they shall never see tears in their eyes. But the greife of Angells is thus much, to expresse their sympathie with us, when we suffer,
there is not one drop of sorrow comes in Heaven, there Are no tears in Heaven, they shall never see tears in their eyes. But the grief of Angels is thus much, to express their Sympathy with us, when we suffer,
But properly, Heaven is not receptive of sorrow, but capable onely of joy; all the objects of Saints, and Angells, they are all objects of joy. And what could be a more delightfull object for Angells to be conversant about, what more delightfull then the Mysteries of our redemption? There is nothing answerable to this in sweetnesse, to this consideration, the goodnesse of God revealed in Christ, there is no such sweet, and comfortable meditation, that brings so much comfort to men, or to Angells. It is part of the Angells happinesse to think of Gods goodnesss, manifested to man in Christ.
But properly, Heaven is not receptive of sorrow, but capable only of joy; all the objects of Saints, and Angels, they Are all objects of joy. And what could be a more delightful Object for Angels to be conversant about, what more delightful then the Mysteres of our redemption? There is nothing answerable to this in sweetness, to this consideration, the Goodness of God revealed in christ, there is no such sweet, and comfortable meditation, that brings so much Comfort to men, or to Angels. It is part of the Angels happiness to think of God's goodnesss, manifested to man in christ.
p-acp av-j, n1 vbz xx j pp-f n1, p-acp j av-j pp-f n1; d dt n2 pp-f n2, cc n2, pns32 vbr d n2 pp-f n1. cc q-crq vmd vbi dt av-dc j n1 p-acp ng1 pc-acp vbi j a-acp, r-crq av-dc j cs dt n2 pp-f po12 n1? pc-acp vbz pix j p-acp d p-acp n1, p-acp d n1, dt n1 pp-f np1 vvd p-acp np1, a-acp vbz dx d j, cc j n1, cst vvz av d vvb p-acp n2, cc p-acp n2. pn31 vbz n1 pp-f dt n2 n1 pc-acp vvi pp-f npg1 vvb, vvn p-acp n1 p-acp np1.
And if Angells make it their meditation, Beloved, we may well make it ours; our eyes may twinkle when it dazles the eyes of Angells. If Angells be imployed in these speculations, O let Christians much more, they have more particular benefite by it.
And if Angels make it their meditation, beloved, we may well make it ours; our eyes may twinkle when it dazzles the eyes of Angels. If Angels be employed in these speculations, Oh let Christians much more, they have more particular benefit by it.
cc cs n2 vvb pn31 po32 n1, vvn, pns12 vmb av vvi pn31 png12; po12 n2 vmb vvi c-crq pn31 vvz dt n2 pp-f n2. cs n2 vbb vvn p-acp d n2, uh vvb np1 d dc, pns32 vhb dc j n1 p-acp pn31.
They are the most delightfull speculations. That is the second property, they are delightfull. Thirdly, as they are delightfull, so they are not fruitlesse, but saving speculations.
They Are the most delightful speculations. That is the second property, they Are delightful. Thirdly, as they Are delightful, so they Are not fruitless, but Saving speculations.
pns32 vbr dt av-ds j n2. cst vbz dt ord n1, pns32 vbr j. ord, c-acp pns32 vbr j, av pns32 vbr xx j, p-acp vvg n2.
The sum of all the speculation of Angells, is Salvation; they seldome think of any other thing but Salvation. When they look upon their owne happinesse,
The sum of all the speculation of Angels, is Salvation; they seldom think of any other thing but Salvation. When they look upon their own happiness,
dt n1 pp-f d dt n1 pp-f n2, vbz n1; pns32 av vvb pp-f d j-jn n1 p-acp n1. c-crq pns32 vvb p-acp po32 d n1,
When they looke for the happinesse that •e expect that is to be fullfilled in Heaven, and they are imployed in, in their Ministery upon Earth, they think of Salvation; all the parts of the Angells Ministery, and their thoughts, have reference to Salvation, because they think of the Mysteries of our redemption; there is Salvation stamped upon all the parts of them, upon the death of Christ, upon the birth, upon the Resurrection of Christ.
When they look for the happiness that •e expect that is to be Fulfilled in Heaven, and they Are employed in, in their Ministry upon Earth, they think of Salvation; all the parts of the Angels Ministry, and their thoughts, have Referente to Salvation, Because they think of the Mysteres of our redemption; there is Salvation stamped upon all the parts of them, upon the death of christ, upon the birth, upon the Resurrection of christ.
It should be an incitement to us to make it the matter of our meditation; what should we delight in? What should our hearts run to? What should we busie our heads with? Take it in one word, Salvation it will be our delight, and meditation in Heaven, shall we not make it our best meditation on Earth? It should be the onely thing we should think of;
It should be an incitement to us to make it the matter of our meditation; what should we delight in? What should our hearts run to? What should we busy our Heads with? Take it in one word, Salvation it will be our delight, and meditation in Heaven, shall we not make it our best meditation on Earth? It should be the only thing we should think of;
and look upon these things that are to be accomplished in the way, shall not we much more in the way make those things our speculation that belong to the Country? That is,
and look upon these things that Are to be accomplished in the Way, shall not we much more in the Way make those things our speculation that belong to the Country? That is,
cc vvb p-acp d n2 cst vbr pc-acp vbi vvn p-acp dt n1, vmb xx pns12 av-d av-dc p-acp dt n1 vvi d n2 po12 n1 cst vvb p-acp dt n1? cst vbz,
if Angells that have Salvation already, make it their meditation, shall not we make it ours that want it? If Angells make their meditations upon those things that concerne men upon Earth, shall not we upon Earth busie our thoughts about the things of Heaven? In that the Angells make these things their study, it is a good excitement to us:
if Angels that have Salvation already, make it their meditation, shall not we make it ours that want it? If Angels make their meditations upon those things that concern men upon Earth, shall not we upon Earth busy our thoughts about the things of Heaven? In that the Angels make these things their study, it is a good excitement to us:
Fourthly, they are good things common to us with the Angells, they are good things that concerne them not alone, they concerne us as well as them, and us more then them. All the custody of Angells is imployed about the keeping of men, all the speculations that Angells are imployed about, is, the Salvation of men; they delight to look upon those things that concerne us with them, and us more then them, for they have it already. They are brotherly Spectators;
Fourthly, they Are good things Common to us with the Angels, they Are good things that concern them not alone, they concern us as well as them, and us more then them. All the custody of Angels is employed about the keeping of men, all the speculations that Angels Are employed about, is, the Salvation of men; they delight to look upon those things that concern us with them, and us more then them, for they have it already. They Are brotherly Spectators;
ord, pns32 vbr j n2 j p-acp pno12 p-acp dt n2, pns32 vbr j n2 cst vvb pno32 xx av-j, pns32 vvb pno12 p-acp av c-acp pno32, cc pno12 dc cs pno32. d dt n1 pp-f n2 vbz vvn p-acp dt n-vvg pp-f n2, d dt n2 cst n2 vbr vvn a-acp, vbz, dt n1 pp-f n2; pns32 vvb pc-acp vvi p-acp d n2 cst vvb pno12 p-acp pno32, cc pno12 dc av pno32, c-acp pns32 vhb pn31 av. pns32 vbr av-j n2;
this is the pole of Persons. Further, it reacheth not onely to the Visible Earth, and the visible Heavens, but to the invisible Heavens, not onely to men, but to Angells, there are no poles of that Heaven, there is no extent. It is Salvation common to men, with men, and common to men with Angells; being the common worke, they make it their common beatificall, or salvificall object; these things of redemption, of Salvation; these things that are so delectable, and salvificall, that concerne our good,
this is the pole of Persons. Further, it reaches not only to the Visible Earth, and the visible Heavens, but to the invisible Heavens, not only to men, but to Angels, there Are no poles of that Heaven, there is no extent. It is Salvation Common to men, with men, and Common to men with Angels; being the Common work, they make it their Common beatifical, or salvifical Object; these things of redemption, of Salvation; these things that Are so delectable, and salvifical, that concern our good,
d vbz dt n1 pp-f n2. jc, pn31 vvz xx av-j p-acp dt j n1, cc dt j n2, p-acp p-acp dt j n2, xx av-j p-acp n2, p-acp p-acp n2, a-acp vbr dx n2 pp-f d n1, pc-acp vbz dx n1. pn31 vbz n1 j p-acp n2, p-acp n2, cc j p-acp n2 p-acp n2; vbg dt j vvi, pns32 vvb pn31 po32 j j, cc j n1; d n2 pp-f n1, pp-f n1; d n2 cst vbr av j, cc j, cst vvb po12 j,
SERMON II. 1 PETER 1.12. Which things the Angells desire to looke into. HOWSOEVER the method of nature, and the method of Art, be justly in themselves distinguishable,
SERMON II 1 PETER 1.12. Which things the Angels desire to look into. HOWSOEVER the method of nature, and the method of Art, be justly in themselves distinguishable,
yet it falls out oft times that there is the same Proceedings in both, and as nature goes before, so Doctrine follows after: such is the method that I have set to my selfe in picking out scriptures for you during the time of this solemnitie, which is still continued to me,
yet it falls out oft times that there is the same Proceedings in both, and as nature Goes before, so Doctrine follows After: such is the method that I have Set to my self in picking out Scriptures for you during the time of this solemnity, which is still continued to me,
av pn31 vvz av av n2 cst pc-acp vbz dt d n2-vvg p-acp av-d, cc c-acp n1 vvz a-acp, av n1 vvz p-acp: d vbz dt n1 cst pns11 vhb vvn p-acp po11 n1 p-acp vvg av n2 p-acp pn22 p-acp dt n1 pp-f d n1, r-crq vbz av vvn p-acp pno11,
if wee looke to the method of nature, we shall find, that the Creatures they are so ordered, that man he is the horizon of all things visible, and Angells they are the horizon simply of all Creatures, Angells are the top, and man is next to them,
if we look to the method of nature, we shall find, that the Creatures they Are so ordered, that man he is the horizon of all things visible, and Angels they Are the horizon simply of all Creatures, Angels Are the top, and man is next to them,
cs pns12 vvb p-acp dt n1 pp-f n1, pns12 vmb vvi, cst dt n2 pns32 vbr av vvn, cst n1 pns31 vbz dt n1 pp-f d n2 j, cc n2 pns32 vbr dt n1 av-j pp-f d n2, n2 vbr dt n1, cc n1 vbz ord p-acp pno32,
In his body he partakes of Earthly things, in his soule he hath affinity with the Angelicall nature, man being the next Creature under Angells, and Angells the onely Creature above man;
In his body he partakes of Earthly things, in his soul he hath affinity with the Angelical nature, man being the next Creature under Angels, and Angels the only Creature above man;
so in those Scriptures that I have propounded to you, all the other Texts that I have chosen, have beene for you, that I might shew to you, in what manner you are to entertaine the Declaration of these great benefits that this solemne time hath presented to us,
so in those Scriptures that I have propounded to you, all the other Texts that I have chosen, have been for you, that I might show to you, in what manner you Are to entertain the Declaration of these great benefits that this solemn time hath presented to us,
av p-acp d n2 cst pns11 vhb vvn p-acp pn22, d dt j-jn n2 cst pns11 vhb vvn, vhb vbn p-acp pn22, cst pns11 vmd vvi p-acp pn22, p-acp r-crq n1 pn22 vbr pc-acp vvi dt n1 pp-f d j n2 cst d j n1 vhz vvn p-acp pno12,
so now I will shew you what entertainment the Angells give these tidings, and great blessings, and what their inspection is, that as they desire to looke upon us when we are seemly conversant in the worship of God,
so now I will show you what entertainment the Angels give these tidings, and great blessings, and what their inspection is, that as they desire to look upon us when we Are seemly conversant in the worship of God,
av av pns11 vmb vvi pn22 r-crq n1 dt n2 vvb d n2, cc j n2, cc r-crq po32 n1 vbz, cst c-acp pns32 vvb pc-acp vvi p-acp pno12 c-crq pns12 vbr j j p-acp dt n1 pp-f np1,
which because it is a great Mystery in it selfe, and because the Text of Scripture that I handle wants not its difficulties; therefore I am resolved to goe on in the course that the Lord set Ezekiel, Ezek. 20. Son of man drop thy words.
which Because it is a great Mystery in it self, and Because the Text of Scripture that I handle Wants not its difficulties; Therefore I am resolved to go on in the course that the Lord Set Ezekielem, Ezekiel 20. Son of man drop thy words.
Abstruse things are not to be cast downe by whole Buckets, but by drops; so, there are three drops, three things in it, two I have gone over in the forenoone. First, who these Angells are.
Abstruse things Are not to be cast down by Whole Buckets, but by drops; so, there Are three drops, three things in it, two I have gone over in the forenoon. First, who these Angels Are.
but they are Mysteries of iniquity, not to the Mysteries of redemption, they find no sweetnesse in them, it must be the good Angells, those that were attendant, and imployed, and their service required,
but they Are Mysteres of iniquity, not to the Mysteres of redemption, they find no sweetness in them, it must be the good Angels, those that were attendant, and employed, and their service required,
cc-acp pns32 vbr n2 pp-f n1, xx p-acp dt n2 pp-f n1, pns32 vvb dx n1 p-acp pno32, pn31 vmb vbi dt j n2, d cst vbdr j-jn, cc vvn, cc po32 n1 vvd,
and their ministration used to the Law, in the publication of it, and to the Saints of God, in the making knowne, and declaring those Mysteries, they have benefite in them as well as we, it is the good Angells,
and their ministration used to the Law, in the publication of it, and to the Saints of God, in the making known, and declaring those Mysteres, they have benefit in them as well as we, it is the good Angels,
cc po32 n1 vvn p-acp dt n1, p-acp dt n1 pp-f pn31, cc p-acp dt n2 pp-f np1, p-acp dt vvg vvn, cc vvg d n2, pns32 vhb n1 p-acp pno32 c-acp av c-acp pns12, pn31 vbz dt j n2,
Because these Mysteries of redemption are Angelicall speculations, we need not to be ashamed to be conversant in the study of them, it is an honourable study.
Because these Mysteres of redemption Are Angelical speculations, we need not to be ashamed to be conversant in the study of them, it is an honourable study.
Because it is fit for Angelicall study, we must look on them with sobriety, the Angells set them bounds, we must not goe too far. That was the first - drop.
Because it is fit for Angelical study, we must look on them with sobriety, the Angels Set them bounds, we must not go too Far. That was the First - drop.
I shewed in what Coppies the Singular number is used, into whome, the Greeke into which, the same good things that are set downe in the foregoing words, the good things testified by the Holy Ghost from Heaven, certified by the Prophets before,
I showed in what Copies the Singular number is used, into whom, the Greek into which, the same good things that Are Set down in the foregoing words, the good things testified by the Holy Ghost from Heaven, certified by the prophets before,
Thirdly, they are all things that concerne Salvation; the Angells thoughts run upon nothing else (though they enjoy Salvation) either in the glorifying of God for their owne, or in striving to be serviceable to God in the furthering of others, their thoughts are upon Salvation. Lastly, they are brotherly speculations.
Thirdly, they Are all things that concern Salvation; the Angels thoughts run upon nothing Else (though they enjoy Salvation) either in the glorifying of God for their own, or in striving to be serviceable to God in the furthering of Others, their thoughts Are upon Salvation. Lastly, they Are brotherly speculations.
The Angells have the good things they looke to with us, they are theirs, and ours, nay, more properly ours, then theirs, they are not drawne by these meanes, they were confirmed in an instant, we are drawne by degrees. This is the sum of the two first parts in the forenoone.
The Angels have the good things they look to with us, they Are theirs, and ours, nay, more properly ours, then theirs, they Are not drawn by these means, they were confirmed in an instant, we Are drawn by Degrees. This is the sum of the two First parts in the forenoon.
dt ng1 vhb dt j n2 pns32 vvb p-acp p-acp pno12, pns32 vbr png32, cc png12, uh, av-dc av-j png12, av png32, pns32 vbr xx vvn p-acp d n2, pns32 vbdr vvn p-acp dt j-jn, pns12 vbr vvn p-acp n2. d vbz dt n1 pp-f dt crd ord n2 p-acp dt n1.
that is, to see, Quae radix desiderij, what is the Originall, and ground of this holy desire, that the Angells have to looke into these sublime, and glorious Mysteries, to make them the object of their speculation;
that is, to see, Quae radix desiderij, what is the Original, and ground of this holy desire, that the Angels have to look into these sublime, and glorious Mysteres, to make them the Object of their speculation;
d vbz, pc-acp vvi, fw-la fw-la fw-la, r-crq vbz dt j-jn, cc n1 pp-f d j vvb, cst dt n2 vhb p-acp vvb p-acp d j, cc j n2, pc-acp vvi pno32 dt n1 pp-f po32 n1;
Because there are many things questionable, seeing oft times, inquisition comes from curiosity, or from want of desire, or from ignorance, and the Angelicall nature is not subject to these defects, they are not curious to enquire into that that is concealed from them,
Because there Are many things questionable, seeing oft times, inquisition comes from curiosity, or from want of desire, or from ignorance, and the Angelical nature is not Subject to these defects, they Are not curious to inquire into that that is concealed from them,
p-acp a-acp vbr d n2 j, vvg av n2, n1 vvz p-acp n1, cc p-acp n1 pp-f vvb, cc p-acp n1, cc dt j n1 vbz xx j-jn p-acp d n2, pns32 vbr xx j pc-acp vvi p-acp d cst vbz vvn p-acp pno32,
and he that will set downe the true causes, must remove all false pretended causes, there must be a paring away of all weake, and tottering foundations, that there may be a firme foundation laid,
and he that will Set down the true Causes, must remove all false pretended Causes, there must be a paring away of all weak, and tottering foundations, that there may be a firm Foundation laid,
cc pns31 cst vmb vvi a-acp dt j n2, vmb vvi d j vvd n2, pc-acp vmb vbi dt n-vvg av pp-f d j, cc vvg n2, cst a-acp vmb vbi dt j n1 vvn,
I will first shew those false grounds, and Originalls, that are pretended, and there I shall touch (though I would not dwell upon them) the misconstructions that are made of this Scripture.
I will First show those false grounds, and Originals, that Are pretended, and there I shall touch (though I would not dwell upon them) the misconstructions that Are made of this Scripture.
pns11 vmb ord vvi d j n2, cc n2-jn, cst vbr vvn, cc a-acp pns11 vmb vvi (cs pns11 vmd xx vvi p-acp pno32) dt n2 cst vbr vvn pp-f d n1.
Or envy, that might be the ground, that they look to them, as maligning the happy estate of man, that he was placed in, that all this excellent provision, should be for the Salvation of man onely.
Or envy, that might be the ground, that they look to them, as maligning the happy estate of man, that he was placed in, that all this excellent provision, should be for the Salvation of man only.
The first false ground pretended, is feare that they should not be found faithfull in their ministration, that was the fancy of Origen, though a very learned man,
The First false ground pretended, is Fear that they should not be found faithful in their ministration, that was the fancy of Origen, though a very learned man,
and of great antiquity, and of noble memoriall, yet it was the fancy he propounded to himselfe, in his 11. Homilie on the Booke of Numbers. The Angells desire to looke into the Mysteries of Salvation, for this reason,
and of great antiquity, and of noble memorial, yet it was the fancy he propounded to himself, in his 11. Homily on the Book of Numbers. The Angels desire to look into the Mysteres of Salvation, for this reason,
cc pp-f j n1, cc pp-f j n1, av pn31 vbds dt n1 pns31 vvd p-acp px31, p-acp po31 crd n1 p-acp dt n1 pp-f n2. dt n2 vvb pc-acp vvi p-acp dt n2 pp-f n1, p-acp d n1,
the Apostles in making knowne the Mysteries of the Gospell, hence came the Angells inspection, they were afraid they should be exceeded in their service,
the Apostles in making known the Mysteres of the Gospel, hence Come the Angels inspection, they were afraid they should be exceeded in their service,
Another, that it supposeth thus much, that the holy Angells, that as they are confirmed in grace, so in happinesse, that they can be called to account at the last day,
another, that it Supposeth thus much, that the holy Angels, that as they Are confirmed in grace, so in happiness, that they can be called to account At the last day,
and be subject to any judgement, these things are supposed of all, and granted, and demonstrated out of Scripture, that gives them the title, of holy, and elect Angells,
and be Subject to any judgement, these things Are supposed of all, and granted, and demonstrated out of Scripture, that gives them the title, of holy, and elect Angels,
cc vbb j-jn p-acp d n1, d n2 vbr vvn pp-f d, cc vvn, cc vvn av pp-f n1, cst vvz pno32 dt n1, pp-f j, cc vvb n2,
and Angells of light, they are grounds demonstrable in Scripture, the Angells, as they are confirmed in grace, so in happinesse; being confirmed in happinesse, they are not liable to account; being confirmed in grace, there is no feare that they should be unfaithfull. Nay, howsoever, the Prophets, and Apostles, were the most faithfull Servants of Christ,
and Angels of Light, they Are grounds demonstrable in Scripture, the Angels, as they Are confirmed in grace, so in happiness; being confirmed in happiness, they Are not liable to account; being confirmed in grace, there is no Fear that they should be unfaithful. Nay, howsoever, the prophets, and Apostles, were the most faithful Servants of christ,
The second Originall, or ground pretended, is, that it might be out of •uriosity, that being knowing Spirits, very inquisitive to know somwhat further then was revealed to them.
The second Original, or ground pretended, is, that it might be out of •uriosity, that being knowing Spirits, very inquisitive to know somewhat further then was revealed to them.
dt ord j-jn, cc n1 vvd, vbz, cst pn31 vmd vbi av pp-f n1, cst vbg vvg n2, av j pc-acp vvi av av-jc cs vbds vvn p-acp pno32.
To this head we may refer that other fancy of Turian, and Salmer, that were both Birds of a Popish feather, that are of opinion, that the things that the Angells desire to looke into so much, they are the mysteries of Christs presence in the Eucharist, they look into the Mysteries of the Eucharist, to see Christs Body carnally present there, under the Elements of Bread, and Wine. Sameron the Jesuite, quotes Gregory for it;
To this head we may refer that other fancy of Turian, and Salmer, that were both Birds of a Popish feather, that Are of opinion, that the things that the Angels desire to look into so much, they Are the Mysteres of Christ presence in the Eucharist, they look into the Mysteres of the Eucharist, to see Christ Body carnally present there, under the Elements of Bred, and Wine. Sameron the Jesuit, quotes Gregory for it;
when we are conversant about mysteries, but not to looke to that (especially that is not) that the Angells make the object of their speculation, a non entitie, the Angells are not so ignorant, the Angells rejoyce when they see the true adoration,
when we Are conversant about Mysteres, but not to look to that (especially that is not) that the Angels make the Object of their speculation, a non entity, the Angels Are not so ignorant, the Angels rejoice when they see the true adoration,
yet there is more manifestation of Gods goodnesse to man, then appeared to Angells, more manifestation in regard of the effect. And that it is, that that was Phillippus Solitarius, one of the Ancients, the reason why the Angells make inspection into the Mysteries of Salvation, it is this,
yet there is more manifestation of God's Goodness to man, then appeared to Angels, more manifestation in regard of the Effect. And that it is, that that was Philip Solitarius, one of the Ancients, the reason why the Angels make inspection into the Mysteres of Salvation, it is this,
av a-acp vbz dc n1 pp-f npg1 n1 p-acp n1, av vvd p-acp n2, av-dc n1 p-acp n1 pp-f dt n1. cc cst pn31 vbz, cst d vbds np1 fw-la, crd pp-f dt n2-j, dt n1 c-crq dt n2 vvb n1 p-acp dt n2 pp-f n1, pn31 vbz d,
because they are not well pleased that all those priviledges should be bestowed upon man. Therefore, sayth he, we must interpret it thus, they desire to looke into, that is, to enter into these things, to partake of them;
Because they Are not well pleased that all those privileges should be bestowed upon man. Therefore, say he, we must interpret it thus, they desire to look into, that is, to enter into these things, to partake of them;
c-acp pns32 vbr xx av vvd cst d d n2 vmd vbi vvn p-acp n1. av, vvz pns31, pns12 vmb vvi pn31 av, pns32 vvb p-acp vvb p-acp, cst vbz, p-acp vvb p-acp d n2, p-acp vvb pp-f pno32;
they desire that Christ would honour, and assume their nature, as he is in mans nature, they desire that they may have the power of the keys given them, as it was to the Apostles.
they desire that christ would honour, and assume their nature, as he is in men nature, they desire that they may have the power of the keys given them, as it was to the Apostles.
shall any be so unworthy as to think that the good Angells are incident to those ill affections, that did cast the bad Angells out of Heaven? Therefore the third ground and Originall falls of it selfe too.
shall any be so unworthy as to think that the good Angels Are incident to those ill affections, that did cast the bad Angels out of Heaven? Therefore the third ground and Original falls of it self too.
vmb d vbi av j c-acp pc-acp vvi cst dt j n2 vbr j p-acp d j-jn n2, cst vdd vvi dt j n2 av pp-f n1? av dt ord n1 cc j-jn n2 pp-f pn31 n1 av.
The fourth pretended, false Originall, that it might be out of ignorance, because these Mysteries of Salvation were concealed from the Angells a long time before,
The fourth pretended, false Original, that it might be out of ignorance, Because these Mysteres of Salvation were concealed from the Angels a long time before,
dt ord vvd, j j-jn, cst pn31 vmd vbi av pp-f n1, c-acp d n2 pp-f n1 vbdr vvn p-acp dt n2 dt j n1 a-acp,
and even now, in a great part, therefore out of the sence, and apprehension of their want in this particular, they labour more and more, to looke into these Mysteries.
and even now, in a great part, Therefore out of the sense, and apprehension of their want in this particular, they labour more and more, to look into these Mysteres.
cc av av, p-acp dt j n1, av av pp-f dt n1, cc n1 pp-f po32 vvb p-acp d j, pns32 vvb av-dc cc av-dc, p-acp vvb p-acp d n2.
As if those glorious Creatures that are, and alway have beene from their first confirmation, in actuall fruition of everlasting beatitude, should be subject to any want of knowledge, and happinesse, every way answerable to their estate, and nature. Yet this misconstruction diverse of the Fathers made of these words.
As if those glorious Creatures that Are, and always have been from their First confirmation, in actual fruition of everlasting beatitude, should be Subject to any want of knowledge, and happiness, every Way answerable to their estate, and nature. Yet this misconstruction diverse of the Father's made of these words.
p-acp cs d j n2 cst vbr, cc av vhb vbn p-acp po32 ord n1, p-acp j n1 pp-f j n1, vmd vbi j-jn p-acp d vvb pp-f n1, cc n1, d n1 j p-acp po32 n1, cc n1. av d n1 j pp-f dt n2 vvn pp-f d n2.
One was this, that the Angells knew not the Mysteries of Redemption, before the things were accomplished, Jerome, Ambrose, and Chrysostome, Nulli angelo, &c. sayth Chrysostome, it is a thing that was not revealed to any Angell, or Ark-Angell, or any power created,
One was this, that the Angels knew not the Mysteres of Redemption, before the things were accomplished, Jerome, Ambrose, and Chrysostom, None Angelo, etc. say Chrysostom, it is a thing that was not revealed to any Angel, or Ark-Angell, or any power created,
crd vbds d, cst dt n2 vvd xx dt n2 pp-f n1, p-acp dt n2 vbdr vvn, np1, np1, cc np1, np1 fw-la, av vvz np1, pn31 vbz dt n1 cst vbds xx vvn p-acp d n1, cc n1, cc d n1 vvn,
before it was brought to passe; and they ground it upon Ephes. 1. and Collos. 1. Where the Apostle sayth, that God since hath make knowne the Mystery that was hid from Ages, and Generations.
before it was brought to pass; and they ground it upon Ephesians 1. and Colossians 1. Where the Apostle say, that God since hath make known the Mystery that was hid from Ages, and Generations.
every Angell makes a species, the whole number of Angells was created at once, the Apostle saith, it was hid from Ages, and Generations, that is, from men, yet not altogether from men, they had so much that they might ground upon;
every Angel makes a species, the Whole number of Angels was created At once, the Apostle Says, it was hid from Ages, and Generations, that is, from men, yet not altogether from men, they had so much that they might ground upon;
d n1 vvz dt n2, dt j-jn n1 pp-f n2 vbds vvn p-acp a-acp, dt n1 vvz, pn31 vbds vvn p-acp n2, cc n2, cst vbz, p-acp n2, av xx av p-acp n2, pns32 vhd av av-d cst pns32 vmd vvi p-acp;
Doctor Thomas Aquinas distinction will help, that is, the Angells did not understand these Mysteries by a naturall, concreated knowledge, but by a supernaturall, super-infused, they had not the knowledge from the first instant of their Creation, but from the first instant of their confirmation in grace, it is super-added.
Doctor Thomas Aquinas distinction will help, that is, the Angels did not understand these Mysteres by a natural, Concreated knowledge, but by a supernatural, super-infused, they had not the knowledge from the First instant of their Creation, but from the First instant of their confirmation in grace, it is superadded.
n1 np1 np1 n1 vmb vvi, cst vbz, dt n2 vdd xx vvi d n2 p-acp dt j, j n1, p-acp p-acp dt j, j, pns32 vhd xx dt n1 p-acp dt ord n-jn pp-f po32 n1, p-acp p-acp dt ord n-jn pp-f po32 n1 p-acp n1, pn31 vbz j.
Againe, though they knew these things in substance, yet not every particular circumstance, till they were accomplished; because their experimentall knowledge receives degrees, it is intended, and growes greater, they improve it by experience, it growes greater, that is the first opinion of the Ancients, concerning the knowledge of the Angells.
Again, though they knew these things in substance, yet not every particular circumstance, till they were accomplished; Because their experimental knowledge receives Degrees, it is intended, and grows greater, they improve it by experience, it grows greater, that is the First opinion of the Ancients, Concerning the knowledge of the Angels.
av, cs pns32 vvd d n2 p-acp n1, av xx d j n1, c-acp pns32 vbdr vvn; p-acp po32 j n1 vvz n2, pn31 vbz vvn, cc vvz jc, pns32 vvb pn31 p-acp n1, pn31 vvz jc, cst vbz dt ord n1 pp-f dt n2-j, vvg dt n1 pp-f dt n2.
The second thing is this, as they knew not the Mysteries of redemption, so they learned by the Church of God, that they learned the knowledge of these Mysteries from the Apostles that Preached,
The second thing is this, as they knew not the Mysteres of redemption, so they learned by the Church of God, that they learned the knowledge of these Mysteres from the Apostles that Preached,
dt ord n1 vbz d, c-acp pns32 vvd xx dt n2 pp-f n1, av pns32 vvd p-acp dt n1 pp-f np1, cst pns32 vvd dt n1 pp-f d n2 p-acp dt n2 cst vvn,
St. Chrysostome sayth they are Auditors with us, and learne the Mysteries of Salvation, they learne it by the knowledge they get in the Church, Jerome, Gregory Nycene (to name no more) they ground it upon Ephes. 3. where the Apostle Paul, speaking of the Mysteries of Salvation that were hidden before, about Vers. 10. To the end, that to principallities and powers, might be made knowne in the Church, the wonderfull wisdome of God.
Saint Chrysostom say they Are Auditors with us, and Learn the Mysteres of Salvation, they Learn it by the knowledge they get in the Church, Jerome, Gregory Nicene (to name no more) they ground it upon Ephesians 3. where the Apostle Paul, speaking of the Mysteres of Salvation that were hidden before, about Vers. 10. To the end, that to principalities and Powers, might be made known in the Church, the wonderful Wisdom of God.
Hence they infer, that therefore, because the Apostle sayth, that those Mysteries are made knowne to principallities in the Church, that they were present at those Sermons, to learne further in those Mysteries, especially at the Sermons of the Apostles, that they might be instructed in the profundity, and height, and depth, and speculation of them,
Hence they infer, that Therefore, Because the Apostle say, that those Mysteres Are made known to principalities in the Church, that they were present At those Sermons, to Learn further in those Mysteres, especially At the Sermons of the Apostles, that they might be instructed in the profundity, and height, and depth, and speculation of them,
av pns32 vvb, cst av, c-acp dt n1 vvz, cst d n2 vbr vvn vvn p-acp n2 p-acp dt n1, cst pns32 vbdr j p-acp d n2, pc-acp vvi av-jc p-acp d n2, av-j p-acp dt n2 pp-f dt n2, cst pns32 vmd vbi vvn p-acp dt n1, cc n1, cc n1, cc n1 pp-f pno32,
But indeed St. Austin that handles the question, and the place well, he shews that that place cannot be wrested to such a construction, though he gives three Interpretations.
But indeed Saint Austin that handles the question, and the place well, he shows that that place cannot be wrested to such a construction, though he gives three Interpretations.
cc-acp av n1 np1 cst vvz dt n1, cc dt n1 av, pns31 vvz cst d n1 vmbx vbi vvn p-acp d dt n1, cs pns31 vvz crd n2.
Againe, sayth he, one word expounds another, they were hid from men, but so, as they were knowne to An-Angells, so as they were made knowne by God to Angells, but not just then, when they were made knowne to men.
Again, say he, one word expounds Another, they were hid from men, but so, as they were known to An-Angells, so as they were made known by God to Angels, but not just then, when they were made known to men.
But if this will not suffice, the place it selfe makes it cleare, that there cannot be such a construction wrung out of those words, the Apostle speaks, of the accomplishment of the Mysteries, they indeed are made knowne to Angells, by the Church, he speaks not of the speculation, the Angells could not see Christ borne, till he was borne,
But if this will not suffice, the place it self makes it clear, that there cannot be such a construction wrung out of those words, the Apostle speaks, of the accomplishment of the Mysteres, they indeed Are made known to Angels, by the Church, he speaks not of the speculation, the Angels could not see christ born, till he was born,
cc-acp cs d vmb xx vvi, dt n1 pn31 n1 vvz pn31 j, cst a-acp vmbx vbi d dt n1 vvd av pp-f d n2, dt n1 vvz, pp-f dt n1 pp-f dt n2, pns32 av vbr vvn vvn p-acp n2, p-acp dt n1, pns31 vvz xx pp-f dt n1, dt n2 vmd xx vvi np1 vvn, c-acp pns31 vbds vvn,
so there is an addition to their experimentall knowledge, not to their intuitive; they saw by the Preaching of the Apostles, that the fullnesse of the Gentiles was comming in, that the Mystery of Salvation was to be accomplished, that it was done in the Church by the Apostles;
so there is an addition to their experimental knowledge, not to their intuitive; they saw by the Preaching of the Apostles, that the fullness of the Gentiles was coming in, that the Mystery of Salvation was to be accomplished, that it was done in the Church by the Apostles;
they saw that sinners were converted, and that the number of the Saints was to be consummate, because God cast out the Net, and brought them home daily, doe they therefore learne at our Sermons? No, it is too high an hyperbole,
they saw that Sinners were converted, and that the number of the Saints was to be consummate, Because God cast out the Net, and brought them home daily, do they Therefore Learn At our Sermons? No, it is too high an hyperbole,
pns32 vvd d n2 vbdr vvn, cc d dt n1 pp-f dt n2 vbds pc-acp vbi vvi, p-acp np1 vvd av dt n1, cc vvd pno32 av-an j, vdb pns32 av vvi p-acp po12 n2? uh-dx, pn31 vbz av j dt n1,
The knowledge of the Saints in Heaven, is such, that they need not come to learne of us, and shall the Angells? The Angells are those, that God alway used their imployment in the accomplishing of these Mysteries;
The knowledge of the Saints in Heaven, is such, that they need not come to Learn of us, and shall the Angels? The Angels Are those, that God always used their employment in the accomplishing of these Mysteres;
dt n1 pp-f dt n2 p-acp n1, vbz d, cst pns32 vvb xx vvb pc-acp vvi pp-f pno12, cc vmb dt n2? dt n2 vbr d, cst np1 av vvd po32 n1 p-acp dt vvg pp-f d n2;
they were present with Christ in the Garden, at the death of Christ, at his resurrection, and ascension, and could they be ignorant of them, that they must come to learne of the Apostles? The Angells were used to carry glad tidings, propheticall to the Patriarchs, and the glad tidings of Christ after,
they were present with christ in the Garden, At the death of christ, At his resurrection, and Ascension, and could they be ignorant of them, that they must come to Learn of the Apostles? The Angels were used to carry glad tidings, prophetical to the Patriarchs, and the glad tidings of christ After,
They were, as St. Cyprian speaks, the first Pen men, at least the first spokes-men of the Gospell, the very word Evangelium came from them first, it was taken out of their name, it is but a sillable more then that that is in their owne;
They were, as Saint Cyprian speaks, the First Pen men, At least the First spokesmen of the Gospel, the very word Evangelium Come from them First, it was taken out of their name, it is but a Syllable more then that that is in their own;
It is well observed by Basile, and Chrysostome, the one is Basiles word, the other is Chrysostomes: that the Angells are to men as Teachers, and Instructers,
It is well observed by Basil, and Chrysostom, the one is Basiles word, the other is Chrysostomes: that the Angels Are to men as Teachers, and Instructers,
pn31 vbz av vvn p-acp np1, cc np1, dt pi vbz np1 n1, dt n-jn vbz npg1: cst dt n2 vbr p-acp n2 c-acp n2, cc n2,
as Guardians; and Keepers to men, shall they be our Schollers and pupills? It is a dishonour to the excellent knowledge, and nature of Angells, to come to learne at our Sermons.
as Guardians; and Keepers to men, shall they be our Scholars and pupils? It is a dishonour to the excellent knowledge, and nature of Angels, to come to Learn At our Sermons.
The Angells have that measure of knowledge, that they neede not our help, nor the help of the Scripture, though there be Mysteries in the Scripture, that they cannot sound; yet for beatifical knowledge, they have it to the full, joy, and holynesse, and all to the full, there cannot be a drop added more to that they have already;
The Angels have that measure of knowledge, that they need not our help, nor the help of the Scripture, though there be Mysteres in the Scripture, that they cannot found; yet for beatifical knowledge, they have it to the full, joy, and holiness, and all to the full, there cannot be a drop added more to that they have already;
dt n2 vhb d n1 pp-f n1, cst pns32 vvb xx po12 vvi, ccx dt n1 pp-f dt n1, cs pc-acp vbb n2 p-acp dt n1, cst pns32 vmbx vvb; av p-acp j n1, pns32 vhb pn31 p-acp dt j, n1, cc n1, cc d p-acp dt j, a-acp vmbx vbi dt vvb vvn av-dc p-acp cst pns32 vhb av;
they are present sometimes in the Congregation, therefore the Apostle bids us carry our selves decently, because of the Angells. Ʋnreverent carriage, whatsoever we thinke of it, is a griefe to the Angells; but they are present as Spectators, not as Disciples, and pupills;
they Are present sometime in the Congregation, Therefore the Apostle bids us carry our selves decently, Because of the Angels. Ʋnreverent carriage, whatsoever we think of it, is a grief to the Angels; but they Are present as Spectators, not as Disciples, and pupils;
This must be supposed therefore, as a thing to be taken for granted, that as it is a beatificall object, and a beatificall speculation, so they are carried to this object with a beatificall Apetite,
This must be supposed Therefore, as a thing to be taken for granted, that as it is a beatifical Object, and a beatifical speculation, so they Are carried to this Object with a beatifical Appetite,
d vmb vbi vvn av, c-acp dt n1 pc-acp vbi vvn c-acp vvn, cst c-acp pn31 vbz dt j n1, cc dt j n1, av pns32 vbr vvn p-acp d n1 p-acp dt j n1,
The first ground of their desire is from admiration, for beholding the Mysteries of our redemption, they admire Gods goodnesse, and they desire to admire againe,
The First ground of their desire is from admiration, for beholding the Mysteres of our redemption, they admire God's Goodness, and they desire to admire again,
So Calvin interprets the words very well, Mirari dicuntur, &c. that they looke into these Mysteries, it springs from wonderment, from a holy astonishment, and Extasy: the happinesse of Heaven is all Extasy; howsoever the Extasies of the Apostles, and Saints below, carried them out of themselves, yet those Extasies perfect the understanding, they carry not a man beyond himselfe, there is alway an Extasy of Admiration; and alway where there is admiration, they will looke, admiration and wonderment breed inspection; see it in many instances.
So calvin interprets the words very well, Mirari dicuntur, etc. that they look into these Mysteres, it springs from wonderment, from a holy astonishment, and Ecstasy: the happiness of Heaven is all Ecstasy; howsoever the Ecstasies of the Apostles, and Saints below, carried them out of themselves, yet those Ecstasies perfect the understanding, they carry not a man beyond himself, there is always an Ecstasy of Admiration; and always where there is admiration, they will look, admiration and wonderment breed inspection; see it in many instances.
np1 np1 vvz dt n2 av av, fw-la fw-la, av cst pns32 vvb p-acp d n2, pn31 vvz p-acp n1, p-acp dt j n1, cc n1: dt n1 pp-f n1 vbz d n1; c-acp dt n2 pp-f dt n2, cc n2 a-acp, vvd pno32 av pp-f px32, av d n2 j dt vvg, pns32 vvb xx dt n1 p-acp px31, pc-acp vbz av dt n1 pp-f n1; cc av c-crq pc-acp vbz n1, pns32 vmb vvi, n1 cc n1 vvi n1; vvb pn31 p-acp d n2.
The Apostles when they saw our blessed Saviour ascend into Heaven, they were stricken with astonishment, and that caused them to gaze, They looked stedfastly to Heaven, sayth the Text,
The Apostles when they saw our blessed Saviour ascend into Heaven, they were stricken with astonishment, and that caused them to gaze, They looked steadfastly to Heaven, say the Text,
See it plainly by particulars, if we speak of the Mysterie of the passion of Christ, the Angells were stricken with admiration at that, they were greatly astonished;
See it plainly by particulars, if we speak of the Mystery of the passion of christ, the Angels were stricken with admiration At that, they were greatly astonished;
therefore Jerome applies that place in Isa. 63. Who is he that comes from Edom, with died Garments from Bozra? He applies it to the admiration of the Angells, this very Scripture was uttered when they saw Christ shed his pretious blood upon the Crosse, they spake it with admiration, Who is he that comes from Edom, with red Garments from Bozra? They admired at the greatnesse of Gods mercy in the suffering of Christ.
Therefore Jerome Applies that place in Isaiah 63. Who is he that comes from Edom, with died Garments from Bozrah? He Applies it to the admiration of the Angels, this very Scripture was uttered when they saw christ shed his precious blood upon the Cross, they spoke it with admiration, Who is he that comes from Edom, with read Garments from Bozrah? They admired At the greatness of God's mercy in the suffering of christ.
So they were stricken with admiration at the ascention of Christ, though they said to the Disciples, Why gaze yee? They admired as well as the Apostles, but they were better able to carry it,
So they were stricken with admiration At the Ascension of christ, though they said to the Disciples, Why gaze ye? They admired as well as the Apostles, but they were better able to carry it,
but they admired; for St. Ambrose and other of the Fathers, say, that the 24. Psalme was made on purpose to expresse the admiration of the Angells, at the ascention of Christ.
but they admired; for Saint Ambrose and other of the Father's, say, that the 24. Psalm was made on purpose to express the admiration of the Angels, At the Ascension of christ.
First, it tells us that the Mysteries of Salvation must needs be great Mysteries that put the Angells into a rapture, that breeds the admiration of Angells. It exceedingly magnifies the excellency of the Gospell of Christ, that it must needs be an excellent Gospell that conteins in it such Mysteries, the Angells themselves stand astonished at;
First, it tells us that the Mysteres of Salvation must needs be great Mysteres that put the Angels into a rapture, that breeds the admiration of Angels. It exceedingly Magnifies the excellency of the Gospel of christ, that it must needs be an excellent Gospel that contains in it such Mysteres, the Angels themselves stand astonished At;
above all things learne to admire Gods goodnesse, revealed to man in Christ; we are called upon in Scripture to be thankfull, and to walk answerable to it,
above all things Learn to admire God's Goodness, revealed to man in christ; we Are called upon in Scripture to be thankful, and to walk answerable to it,
and they are good Uses, but we cannot make you, unlesse we be stricken with admiration. If a man doe not first admire Gods goodnesse in the dispensation of Christ to the Church, he cannot be thankfull;
and they Are good Uses, but we cannot make you, unless we be stricken with admiration. If a man do not First admire God's Goodness in the Dispensation of christ to the Church, he cannot be thankful;
and the reason why there is so little thankfullnesse, is, because there is so little admiration; that that dazles the eyes of Angells, is but ordinary in our eyes, because these things are daily propounded:
and the reason why there is so little thankfulness, is, Because there is so little admiration; that that dazzles the eyes of Angels, is but ordinary in our eyes, Because these things Are daily propounded:
cc dt n1 c-crq pc-acp vbz av j n1, vbz, c-acp pc-acp vbz av j n1; cst d vvz dt n2 pp-f n2, vbz p-acp j p-acp po12 n2, c-acp d n2 vbr j vvn:
therefore since the Scripture calls upon us to celebrate Gods goodnesse, and we cannot celebrate it without thankfullnesse, and we cannot be thankfull without admiration, if we admire we shall draw our eyes after it,
Therefore since the Scripture calls upon us to celebrate God's Goodness, and we cannot celebrate it without thankfulness, and we cannot be thankful without admiration, if we admire we shall draw our eyes After it,
That is the first ground, and there is the first Lesson to us, it was, and is out of admiration, the Angells desire to look into those Mysteries, as they desired in the Apostles time,
That is the First ground, and there is the First lesson to us, it was, and is out of admiration, the Angels desire to look into those Mysteres, as they desired in the Apostles time,
cst vbz dt ord n1, cc pc-acp vbz dt ord n1 p-acp pno12, pn31 vbds, cc vbz av pp-f n1, dt ng1 n1 pc-acp vvi p-acp d n2, c-acp pns32 vvd p-acp dt n2 n1,
The second Radix whence this desire comes, is from expectation; for expectation is the Whetstone of desire: so it is that Didimus Alexandrinus Expounds these words, that the Angells being abundantly well pleased, and contented, and rejoycing in the accomplishment of those Mysteries that are already past; they look to these Mysteries still out of expectation of that is behind, for there is somewhat to be accomplished, which till it be done, the Angells themselves have not the highest pitch of their happinesse, till all be gathered to the tryumphant body, there is somewhat to be accomplished, and that the Angells are in expectation of,
The second Radix whence this desire comes, is from expectation; for expectation is the Whetstone of desire: so it is that Didymus Alexandrian Expounds these words, that the Angels being abundantly well pleased, and contented, and rejoicing in the accomplishment of those Mysteres that Are already past; they look to these Mysteres still out of expectation of that is behind, for there is somewhat to be accomplished, which till it be done, the Angels themselves have not the highest pitch of their happiness, till all be gathered to the triumphant body, there is somewhat to be accomplished, and that the Angels Are in expectation of,
dt ord fw-la c-crq d n1 vvz, vbz p-acp n1; p-acp n1 vbz dt n1 pp-f vvb: av pn31 vbz cst np1 np1 vvz d n2, cst dt n2 vbg av-j av vvn, cc vvn, cc vvg p-acp dt n1 pp-f d n2 d vbr av j; pns32 vvb p-acp d n2 av av pp-f n1 pp-f d vbz a-acp, p-acp pc-acp vbz av pc-acp vbi vvn, r-crq c-acp pn31 vbb vdn, dt n2 px32 vhb xx dt js n1 pp-f po32 n1, p-acp d vbb vvn p-acp dt j n1, pc-acp vbz av pc-acp vbi vvn, cc d dt n2 vbr p-acp n1 pp-f,
and St. Barnard expounds these words, the Angells desire to look, to the time of restitution, that that time may hasten, and come about, that there may be an accomplishment of the number of the elect, and all the gracious promises that God hath revealed in his word, this they desire,
and Saint Barnard expounds these words, the Angels desire to look, to the time of restitution, that that time may hasten, and come about, that there may be an accomplishment of the number of the elect, and all the gracious promises that God hath revealed in his word, this they desire,
cc n1 np1 vvz d n2, dt n2 vvb pc-acp vvi, p-acp dt n1 pp-f n1, cst d n1 vmb vvi, cc vvb a-acp, cst a-acp vmb vbi dt n1 pp-f dt n1 pp-f dt vvb, cc d dt j vvz cst np1 vhz vvn p-acp po31 n1, d pns32 vvb,
In the part that is behind, they desire the accomplishment of that, and out of that expectation they looke into these Mysteries. That is another ground.
In the part that is behind, they desire the accomplishment of that, and out of that expectation they look into these Mysteres. That is Another ground.
p-acp dt n1 cst vbz a-acp, pns32 vvb dt n1 pp-f d, cc av pp-f d n1 pns32 vvb p-acp d n2. cst vbz j-jn n1.
And it goes upon good reason, for expectation will alway carry the eye, as well as admiration: alway longing breeds looking: So in Judg. 5. the Mother of Sisera shee expected her Sons tryumphant returne, shee looked out of the Window,
And it Goes upon good reason, for expectation will always carry the eye, as well as admiration: always longing breeds looking: So in Judges 5. the Mother of Sisera she expected her Sons triumphant return, she looked out of the Window,
cc pn31 vvz p-acp j n1, c-acp n1 vmb av vvi dt n1, c-acp av c-acp n1: av vvg vvz vvg: av p-acp np1 crd dt n1 pp-f np1 pns31 vvn po31 n2 j n1, pns31 vvn av pp-f dt n1,
The expectation of the accomplishment of the promise made to Abraham, made Abraham looke still to be carried with a holy desire that it might be accomplished. So Symeon, Luke 2. when Christ was present in the Temple;
The expectation of the accomplishment of the promise made to Abraham, made Abraham look still to be carried with a holy desire that it might be accomplished. So Symeon, Lycia 2. when christ was present in the Temple;
though it be the grace of the way, yet hope in part is a grace of the Countrey; hope is a glorious grace in common to us with the Patriarchs, for the Patriarchs were stil in expectation of the first comming of Christ,
though it be the grace of the Way, yet hope in part is a grace of the Country; hope is a glorious grace in Common to us with the Patriarchs, for the Patriarchs were still in expectation of the First coming of christ,
Nay, it's a grace common to us, not onely with Patriarchs, but to us with Angells, the Angells themselves are still in hope, there is something that is the object of hope in Angells, that is the fullfilling of those Promises that Christ hath reserved to be fullfilled to the last times, the second comming of Christ to Judgement, that shall put an end, and period to these secular days of misery in this World,
Nay, it's a grace Common to us, not only with Patriarchs, but to us with Angels, the Angels themselves Are still in hope, there is something that is the Object of hope in Angels, that is the fulfilling of those Promises that christ hath reserved to be Fulfilled to the last times, the second coming of christ to Judgement, that shall put an end, and Period to these secular days of misery in this World,
uh-x, pn31|vbz dt n1 j p-acp pno12, xx av-j p-acp n2, p-acp p-acp pno12 p-acp n2, dt n2 px32 vbr av p-acp vvb, a-acp vbz pi cst vbz dt n1 pp-f vvb p-acp n2, cst vbz dt j-vvg pp-f d vvz cst np1 vhz vvn pc-acp vbi vvn p-acp dt ord n2, dt ord n-vvg pp-f np1 p-acp n1, cst vmb vvi dt n1, cc n1 p-acp d j n2 pp-f n1 p-acp d n1,
that as Christ said, it is finished on the Crosse, before he gave up the Ghost to the work of our redemption, passive, so to the worke of faith, there shall be such a word pronounced at the last day;
that as christ said, it is finished on the Cross, before he gave up the Ghost to the work of our redemption, passive, so to the work of faith, there shall be such a word pronounced At the last day;
It is a thing to be deplored in Christianity (and I will take order to remedy it as much as I can) that among all other graces in Christianity, the grace of hope is so little spoken of,
It is a thing to be deplored in Christianity (and I will take order to remedy it as much as I can) that among all other graces in Christianity, the grace of hope is so little spoken of,
when did you heare in a Sermon hope spoken of to purpose? One of the three Sisters is almost jus•led out of the World, it is the twine ofaith, they hang upon each others shoulders, faith makes present, hope staies with patience;
when did you hear in a Sermon hope spoken of to purpose? One of the three Sisters is almost jus•led out of the World, it is the twine ofaith, they hang upon each Others shoulders, faith makes present, hope stays with patience;
all the comfort of a Christian depends upon hope; it is lamentable that so eminent a grace should never be thought of, we know not what it is to live by hope: faith is that grace, it is true, that is to be magnified, but the setting up of that excellent grace of faith, hath almost drowned this grace of hope; while there is any thing to be fullfilled, we live by hope, and we need not be ashamed, it is common to us, with Angells: Nay, it is proper to us more then to them, for when we come to fruition, perfect fruition, hope ceaseth;
all the Comfort of a Christian depends upon hope; it is lamentable that so eminent a grace should never be Thought of, we know not what it is to live by hope: faith is that grace, it is true, that is to be magnified, but the setting up of that excellent grace of faith, hath almost drowned this grace of hope; while there is any thing to be Fulfilled, we live by hope, and we need not be ashamed, it is Common to us, with Angels: Nay, it is proper to us more then to them, for when we come to fruition, perfect fruition, hope ceases;
Therefore here is the Use we are to make of the point, that as the Angells are in expectation, and live by hope, so we should labour to put in this drop of Balsome into all our comforts, to know that our life is a life of expectation, and much more of expectation then the Angells; they are in fruition, and perfect blisse, there are onely some accessories to be accomplished for them, yet they live by hope:
Therefore Here is the Use we Are to make of the point, that as the Angels Are in expectation, and live by hope, so we should labour to put in this drop of Balsome into all our comforts, to know that our life is a life of expectation, and much more of expectation then the Angels; they Are in fruition, and perfect bliss, there Are only Some accessories to be accomplished for them, yet they live by hope:
av av vbz dt n1 pns12 vbr pc-acp vvi pp-f dt n1, cst p-acp dt n2 vbr p-acp n1, cc vvi p-acp vvb, av pns12 vmd vvi pc-acp vvi p-acp d vvb pp-f n1 p-acp d po12 n2, pc-acp vvi cst po12 n1 vbz dt n1 pp-f n1, cc av-d dc pp-f n1 av dt n2; pns32 vbr p-acp n1, cc j n1, pc-acp vbr av-j d n2-jn pc-acp vbi vvn p-acp pno32, av pns32 vvb p-acp n1:
If they live by hope in Vision, shall not we much more that are in the state of mortality, and breath after fruition? But this is the very ground of the Angells desire, and inspection into these Mysteries, hope, and expectation,
If they live by hope in Vision, shall not we much more that Are in the state of mortality, and breath After fruition? But this is the very ground of the Angels desire, and inspection into these Mysteres, hope, and expectation,
cs pns32 vvb p-acp n1 p-acp n1, vmb xx pns12 av-d av-dc cst vbr p-acp dt n1 pp-f n1, cc n1 p-acp n1? p-acp d vbz dt j n1 pp-f dt ng1 vvb, cc n1 p-acp d n2, vvb, cc n1,
because they are in expectation of the accomplishment of the rest that God will fullfill the remnant of the Elect, and the remainder of the Promises that are not yet fullfilled.
Because they Are in expectation of the accomplishment of the rest that God will fulfil the remnant of the Elect, and the remainder of the Promises that Are not yet Fulfilled.
The third ground, or Radix whence this desire comes, it is from contentation, whereas in humane things, contentation makes desire to cease, in celestiall things it increaseth desire,
The third ground, or Radix whence this desire comes, it is from contentation, whereas in humane things, contentation makes desire to cease, in celestial things it increases desire,
dt ord n1, cc fw-la c-crq d n1 vvz, pn31 vbz p-acp n1, cs p-acp j n2, n1 vvz n1 p-acp vvb, p-acp j n2 pn31 vvz vvi,
and from contentation they desire to behold: they are ravished with the great mercy of God in the work of redemption. O they desire to be more ravished, they are satisfied, and would be more; they are full, yet they desire as if they were empty; they have all, and yet they desire as if they had nothing, sayth Gregory; they alway see these Mysteries,
and from contentation they desire to behold: they Are ravished with the great mercy of God in the work of redemption. Oh they desire to be more ravished, they Are satisfied, and would be more; they Are full, yet they desire as if they were empty; they have all, and yet they desire as if they had nothing, say Gregory; they always see these Mysteres,
cc p-acp n1 pns32 vvb p-acp vvb: pns32 vbr vvn p-acp dt j n1 pp-f np1 p-acp dt n1 pp-f n1. uh pns32 vvb pc-acp vbi av-dc vvn, pns32 vbr vvn, cc vmd vbi av-dc; pns32 vbr j, av pns32 vvb c-acp cs pns32 vbdr j; pns32 vhb av-d, cc av pns32 vvb c-acp cs pns32 vhd pix, vvz np1; pns32 av vvb d n2,
and though this desire be a bar to contentation, when we understand, and conceive of desire that comes from want, we are onely to limit it to humane things, so St. Austin defines desire;
and though this desire be a bar to contentation, when we understand, and conceive of desire that comes from want, we Are only to limit it to humane things, so Saint Austin defines desire;
cc cs d n1 vbb dt n1 p-acp n1, c-crq pns12 vvb, cc vvi pp-f n1 cst vvz p-acp vvb, pns12 vbr av-j p-acp vvb pn31 p-acp j n2, av n1 np1 vvz n1;
it is a longing after those things that we have not, no man desireth that that he hath, when he comes to fruition desire ceaseth; but Thomas Aquinas shews well by a good distinction,
it is a longing After those things that we have not, no man Desires that that he hath, when he comes to fruition desire ceases; but Thomas Aquinas shows well by a good distinction,
how desire may well stand with contentation, and fruition, Desiderium habendum, &c. Desire of things that we have not, that we may have it, that argues want, but desire of the things that we have already, that it may be continued, that argues not a necessity, and want;
how desire may well stand with contentation, and fruition, Desiderium habendum, etc. Desire of things that we have not, that we may have it, that argues want, but desire of the things that we have already, that it may be continued, that argues not a necessity, and want;
c-crq vvb vmb av vvi p-acp n1, cc n1, np1 fw-la, av n1 pp-f n2 cst pns12 vhb xx, cst pns12 vmb vhi pn31, cst vvz vvi, p-acp n1 pp-f dt n2 cst pns12 vhb av, cst pn31 vmb vbi vvn, cst vvz xx dt n1, cc n1;
So now it shews us the excellent, beatificall estate in Heaven, in what it consists, in that glory and joy there shall be fullnesse, and yet desire, there shall be the fruition of all good things promised,
So now it shows us the excellent, beatifical estate in Heaven, in what it consists, in that glory and joy there shall be fullness, and yet desire, there shall be the fruition of all good things promised,
av av pn31 vvz pno12 dt j, j n1 p-acp n1, p-acp r-crq pn31 vvz, p-acp d n1 cc vvb a-acp vmb vbi n1, cc av vvb, a-acp vmb vbi dt n1 pp-f d j n2 vvn,
Isidore sets it out sweetly, there shall be thirst in Heaven, and saciety. A man would wonder that there should be thirst in Heaven, yes, sayth he, the Saints shall alway be full, and shall alway long, and thirst; but it is not a thirst of necessity, and there is no loathing, and distast in that fullnesse.
Isidore sets it out sweetly, there shall be thirst in Heaven, and satiety. A man would wonder that there should be thirst in Heaven, yes, say he, the Saints shall always be full, and shall always long, and thirst; but it is not a thirst of necessity, and there is no loathing, and distaste in that fullness.
np1 vvz pn31 av av-j, pc-acp vmb vbi vvb p-acp n1, cc n1. dt n1 vmd vvi cst a-acp vmd vbi vvb p-acp n1, uh, vvz pns31, dt n2 vmb av vbi j, cc vmb av av-j, cc vvb; p-acp pn31 vbz xx dt n1 pp-f n1, cc pc-acp vbz dx vvg, cc n1 p-acp d n1.
all pleasures whatsoever, after a man hath taken his fill of pleasure, he disgusts them, they are unsavory; I, those very fashions you are so much delighted in, that no Preaching, Heaven it selfe cannot fetch you out of.
all pleasures whatsoever, After a man hath taken his fill of pleasure, he disgusts them, they Are unsavoury; I, those very fashions you Are so much delighted in, that no Preaching, Heaven it self cannot fetch you out of.
d n2 r-crq, p-acp dt n1 vhz vvn po31 vvb pp-f n1, pns31 vvz pno32, pns32 vbr j; pns11, d j n2 pn22 vbr av av-d vvn p-acp, cst dx vvg, n1 pn31 n1 vmbx vvi pn22 av pp-f.
If Christ himselfe were on Earth, I am confident he would not prevaile with you, I say, those fashions that Heaven it selfe, cannot fetch you out of your folly;
If christ himself were on Earth, I am confident he would not prevail with you, I say, those fashions that Heaven it self, cannot fetch you out of your folly;
cs np1 px31 vbdr p-acp n1, pns11 vbm j pns31 vmd xx vvi p-acp pn22, pns11 vvb, d n2 cst n1 pn31 n1, vmbx vvi pn22 av pp-f po22 n1;
yet after you have used them a while, use makes you sick of them, and your owne humours make you weary; because all things Earthly make weary, and happy we are, that when we have them we begin to loath, and distast them, and be sick of them:
yet After you have used them a while, use makes you sick of them, and your own humours make you weary; Because all things Earthly make weary, and happy we Are, that when we have them we begin to loath, and distaste them, and be sick of them:
av c-acp pn22 vhb vvn pno32 dt n1, vvb vvz pn22 j pp-f pno32, cc po22 d n2 vvb pn22 j; c-acp d n2 j vvb j, cc j pns12 vbr, cst c-crq pns12 vhb pno32 pns12 vvb p-acp j, cc n1 pno32, cc vbb j pp-f pno32:
& are most desired when they are had: there is no Heavenly thing that nauciates: a man is never sick of any thing that is Heavenly, there is no loathing of that;
& Are most desired when they Are had: there is no Heavenly thing that nauciates: a man is never sick of any thing that is Heavenly, there is no loathing of that;
it is not so with grace, and glory, the Angells, as Pe•rus Damianus, he makes the Observation, sayth he, they are alway full of that they alway desire, and they alway desire that they are alway full of;
it is not so with grace, and glory, the Angels, as Pe•rus Damianus, he makes the Observation, say he, they Are always full of that they always desire, and they always desire that they Are always full of;
pn31 vbz xx av p-acp vvb, cc n1, dt n2, c-acp np1 np1, pns31 vvz dt n1, vvz pns31, pns32 vbr av j pp-f cst pns32 av vvb, cc pns32 av vvb cst pns32 vbr av j pp-f;
glory cannot be distastfull; nay, grace is not so, how far grace is from being distastfull, it is of that sweetnesse that a man never thinks he wants it, till he hath it. O how sweet is it!
glory cannot be distasteful; nay, grace is not so, how Far grace is from being distasteful, it is of that sweetness that a man never thinks he Wants it, till he hath it. O how sweet is it!
that grace is of such a Heavenly relish, that a man is so far from thinking he hath too much when he enjoys it, that he never thinks he hath enough; nay, he never thinks he hath it, till he hath it;
that grace is of such a Heavenly relish, that a man is so Far from thinking he hath too much when he enjoys it, that he never thinks he hath enough; nay, he never thinks he hath it, till he hath it;
d vvb vbz pp-f d dt j vvi, cst dt n1 vbz av av-j p-acp vvg pns31 vhz av d c-crq pns31 vvz pn31, cst pns31 av-x vvz pns31 vhz av-d; uh, pns31 av-x vvz pns31 vhz pn31, c-acp pns31 vhz pn31;
this is a holy Coveteousnesse, as the Apostle sayth, the very temper of a Coveteous man is, the more he hath, the more he desires: it is the onely temper commendable in grace, the more a man hath, the more he longs, and thirsts. Spirituall things, the more they are enjoyed, the more they are desired, this should more stir up our desire: O how should we long for Heaven that are out of it,
this is a holy Covetousness, as the Apostle say, the very temper of a Covetous man is, the more he hath, the more he Desires: it is the only temper commendable in grace, the more a man hath, the more he longs, and thirsts. Spiritual things, the more they Are enjoyed, the more they Are desired, this should more stir up our desire: Oh how should we long for Heaven that Are out of it,
when the Angells long so that injoy it? When they long that are in fruition, how should not we long for the fruition? Yet Heaven we cast behind our backs,
when the Angels long so that enjoy it? When they long that Are in fruition, how should not we long for the fruition? Yet Heaven we cast behind our backs,
c-crq dt n2 av-j av d vvb pn31? c-crq pns32 av-j cst vbr p-acp n1, c-crq vmd xx pns12 j p-acp dt n1? av n1 pns12 vvd p-acp po12 n2,
nay, let us change the phrase, and turne it to a more sublime example, not as the hart, but as the very Angells pant and long, and breath, and desire to looke into those Mysteries, so doth my soul after thee O God, after the place where the Angells are;
nay, let us change the phrase, and turn it to a more sublime Exampl, not as the heart, but as the very Angels pant and long, and breath, and desire to look into those Mysteres, so does my soul After thee Oh God, After the place where the Angels Are;
uh, vvb pno12 vvi dt n1, cc vvi pn31 p-acp dt av-dc j n1, xx p-acp dt n1, p-acp p-acp dt j n2 vvi cc av-j, cc n1, cc n1 pc-acp vvi p-acp d n2, av vdz po11 n1 p-acp pno21 uh np1, p-acp dt n1 c-crq dt n2 vbr;
say againe with David, O that any would give me to drink of the Water of Bethell? Nay, save the labour, God hath given us to drink of Christ, the Water of the Well of Bethell; say againe with David, O that I had Wings like a Dove, that I might fly away and be at rest? Nay, save the labour, he hath given thee Wings of the Dove, the holy Ghost descended in fire upon the Apostles, the gifts and graces that descended, are the Wings of the Dove, and you may save that labour.
say again with David, Oh that any would give me to drink of the Water of Bethell? Nay, save the labour, God hath given us to drink of christ, the Water of the Well of Bethell; say again with David, Oh that I had Wings like a Dove, that I might fly away and be At rest? Nay, save the labour, he hath given thee Wings of the Dove, the holy Ghost descended in fire upon the Apostles, the Gifts and graces that descended, Are the Wings of the Dove, and you may save that labour.
Therefore to shut up all with the holy desire of the Angells, they are alway conversant about spectacles of happinesse, and yet never weary of their speculation,
Therefore to shut up all with the holy desire of the Angels, they Are always conversant about spectacles of happiness, and yet never weary of their speculation,
av pc-acp vvi a-acp d p-acp dt j vvb pp-f dt n2, pns32 vbr av j p-acp n2 pp-f n1, cc av av-x j pp-f po32 n1,
The fourth and last ground, that is the Radix of the desire of the Angells, it grows from exultation, from abundance of joy, that they rejoyce in the revelation of those Mysteries,
The fourth and last ground, that is the Radix of the desire of the Angels, it grows from exultation, from abundance of joy, that they rejoice in the Revelation of those Mysteres,
dt ord cc ord n1, cst vbz dt fw-la pp-f dt vvb pp-f dt n2, pn31 vvz p-acp n1, p-acp n1 pp-f n1, cst pns32 vvb p-acp dt n1 pp-f d n2,
One reason of their joy, is a respect they have to themselves, they rejoyce in the Mysteries of Salvation, because they have the benefite of them, the benefite of Christs meditorious work extends to Angells. The Apostle Paul shews plainly, Ephes. 1. It pleased God to recapitulate,
One reason of their joy, is a respect they have to themselves, they rejoice in the Mysteres of Salvation, Because they have the benefit of them, the benefit of Christ meditorious work extends to Angels. The Apostle Paul shows plainly, Ephesians 1. It pleased God to recapitulate,
that is, men, and Angells: The Apostle shews it more plainly, Colos. 1. It pleased him by the blood of his Crosse, to reconcile to himselfe, the things in Heaven, and things in Earth:
that is, men, and Angels: The Apostle shows it more plainly, Colos 1. It pleased him by the blood of his Cross, to reconcile to himself, the things in Heaven, and things in Earth:
and things in Earth, that is, men, and Angells. For howsoever, if reconciliation be properly taken, it is onely understood of men that fell, those that were out of Gods favour, were onely reconciled; reconciliation is a bringing into the favour of God;
and things in Earth, that is, men, and Angels. For howsoever, if reconciliation be properly taken, it is only understood of men that fell, those that were out of God's favour, were only reconciled; reconciliation is a bringing into the favour of God;
those are said to be brought into Gods favour that were out of it, man was out of it by sin, therefore properly it belongs to man, but analogically it extends to Angells, their confirmation is to them as reconciliation, they are confirmed in the favour of God,
those Are said to be brought into God's favour that were out of it, man was out of it by since, Therefore properly it belongs to man, but analogically it extends to Angels, their confirmation is to them as reconciliation, they Are confirmed in the favour of God,
Therefore St. Paul, 1 Tim. 5. he calls them Elect Angells, now Election is in Christ, in that he calls them Elect Angells, it is plain that their confirmation in this glory, is in Christ; Christ works it;
Therefore Saint Paul, 1 Tim. 5. he calls them Elect Angels, now Election is in christ, in that he calls them Elect Angels, it is plain that their confirmation in this glory, is in christ; christ works it;
If Christ be the head, then the Angells must needs be supposed to be part of the body; if they be part of the body, then the other part is man; men, and Angells make up the tryumphant body, the mysticall body of Christ,
If christ be the head, then the Angels must needs be supposed to be part of the body; if they be part of the body, then the other part is man; men, and Angels make up the triumphant body, the mystical body of christ,
then it must follow, that Christ is a Saviour, even to Angells, in respect of Confirmation, for the Apostle sayth, that Christ is the Saviour of the whole body,
then it must follow, that christ is a Saviour, even to Angels, in respect of Confirmation, for the Apostle say, that christ is the Saviour of the Whole body,
and so he was a Mediator of Redemption to them both, sayth Bernard, because he confirmed the one, and erected and raised the other, he loosed our bands from us, and preserved the Angells, therefore because the Angells have benefite in the Mystery of redemption, they have part, and share, as well as man; therefore they rejoyce in the work,
and so he was a Mediator of Redemption to them both, say Bernard, Because he confirmed the one, and erected and raised the other, he loosed our bans from us, and preserved the Angels, Therefore Because the Angels have benefit in the Mystery of redemption, they have part, and share, as well as man; Therefore they rejoice in the work,
cc av pns31 vbds dt n1 pp-f n1 p-acp pno32 d, vvz np1, c-acp pns31 vvn dt crd, cc vvd cc vvd dt j-jn, pns31 vvd po12 n2 p-acp pno12, cc vvn dt n2, av c-acp dt n2 vhb n1 p-acp dt n1 pp-f n1, pns32 vhb vvi, cc vvi, c-acp av c-acp n1; av pns32 vvb p-acp dt n1,
whereas a gap was in the order of Angells, now in the conversion of a Sinner, they rejoyce that he is brought in to make up that gap, for the making up of the tryumphant body, that was without an Arme till supply be made by the Salvation of men; and that they may shew they rejoyce abundantly in the Salvation of man, as well as their owne, they disdaine not therefore, that men should be accounted their fellow - heirs,
whereas a gap was in the order of Angels, now in the conversion of a Sinner, they rejoice that he is brought in to make up that gap, for the making up of the triumphant body, that was without an Arm till supply be made by the Salvation of men; and that they may show they rejoice abundantly in the Salvation of man, as well as their own, they disdain not Therefore, that men should be accounted their fellow - Heirs,
Imitate them in admiration, admire Gods goodnes in that wondrous work, let us carry our souls out of themselves, into a holy rapture, that we may blesse God sufficiently for that;
Imitate them in admiration, admire God's Goodness in that wondrous work, let us carry our Souls out of themselves, into a holy rapture, that we may bless God sufficiently for that;
so rest in hope for them that are behind; rest on God, waite upon God, till he bring all to a period, say with those under the Altar, How long Lord? How long? Imitate them in hope; imitate them in joy, in desire, in inspection; there is one holy knowledge, common to us with the Angells; the knowledge of Heaven, and Salvation, there is one place of happinesse common to us with them; Heaven is the happiness, and inheritance of both.
so rest in hope for them that Are behind; rest on God, wait upon God, till he bring all to a Period, say with those under the Altar, How long Lord? How long? Imitate them in hope; imitate them in joy, in desire, in inspection; there is one holy knowledge, Common to us with the Angels; the knowledge of Heaven, and Salvation, there is one place of happiness Common to us with them; Heaven is the happiness, and inheritance of both.
As there is then common blessedness, so let there be common joy, and common study, and common thankfullnesse, and common desire to look into there Mysteries, to cast an assiduous eye upon them,
As there is then Common blessedness, so let there be Common joy, and Common study, and Common thankfulness, and Common desire to look into there Mysteres, to cast an assiduous eye upon them,
p-acp pc-acp vbz av j n1, av vvb pc-acp vbi j vvb, cc j vvi, cc j n1, cc j vvb pc-acp vvi p-acp a-acp n2, pc-acp vvi dt j vvb p-acp pno32,
as they doe, to make all the returns that we give to God again, of praise, and thanks, make them such as the Angells. It is well said of Turtullian, we are those that are in Albo inrolled to the number of Angells, let us tread in their steps, in those works in which we are to have our fellowship with them.
as they do, to make all the returns that we give to God again, of praise, and thanks, make them such as the Angels. It is well said of Tertullian, we Are those that Are in Albo enrolled to the number of Angels, let us tread in their steps, in those works in which we Are to have our fellowship with them.
Let us for the great work of redemption, for the incarnation of Christ, let all that we returne to God be Heavenly, and Angelicall. Our joy Angelicall;
Let us for the great work of redemption, for the incarnation of christ, let all that we return to God be Heavenly, and Angelical. Our joy Angelical;
vvb pno12 p-acp dt j n1 pp-f n1, p-acp dt n1 pp-f np1, vvb d cst pns12 vvb p-acp np1 vbb j, cc j. po12 vvb j;
what are those Heavenly Meditations, that are Angells Meditations? O to get Heavenly hearts, often to think of the great Comfort that comes by Christ, and the knowledge of Salvation.
what Are those Heavenly Meditations, that Are Angels Meditations? O to get Heavenly hearts, often to think of the great Comfort that comes by christ, and the knowledge of Salvation.
q-crq vbr d j n2, cst vbr n2 n2? sy pc-acp vvi j n2, av pc-acp vvi pp-f dt j vvb cst vvz p-acp np1, cc dt n1 pp-f n1.
Make these things our study, and our Meditation, matter of our studies, and matter of our thankfullnesse, and desire, matter of study, we may well make it, who would not be content to study those things that the Angells are busie about, to be Fellow Students with the Angells? Make them the matter of our thankfullnesse also, who would not blesse God for that for which the Angells admire?
Make these things our study, and our Meditation, matter of our studies, and matter of our thankfulness, and desire, matter of study, we may well make it, who would not be content to study those things that the Angels Are busy about, to be Fellow Students with the Angels? Make them the matter of our thankfulness also, who would not bless God for that for which the Angels admire?
vvb d n2 po12 vvi, cc po12 n1, n1 pp-f po12 n2, cc n1 pp-f po12 n1, cc n1, n1 pp-f n1, pns12 vmb av vvi pn31, r-crq vmd xx vbi j pc-acp vvi d n2 cst dt n2 vbr j a-acp, pc-acp vbi n1 n2 p-acp dt n2? vvb pno32 dt n1 pp-f po12 n1 av, r-crq vmd xx vvi np1 p-acp d p-acp r-crq dt n2 vvi?
and where Angells though they be, yet they desire still to injoy the comfort of the meditation of those Mysteries of our redemption, of Salvation revealed by Christ, that we preach to you;
and where Angels though they be, yet they desire still to enjoy the Comfort of the meditation of those Mysteres of our redemption, of Salvation revealed by christ, that we preach to you;
cc q-crq n2 cs pns32 vbb, av pns32 vvb av pc-acp vvi dt n1 pp-f dt n1 pp-f d n2 pp-f po12 n1, pp-f n1 vvn p-acp np1, cst pns12 vvb p-acp pn22;
though we cannot looke into them as the Angells looke, yet they are the same for substance, that the Apostles Preached to you. That is the last ground;
though we cannot look into them as the Angels look, yet they Are the same for substance, that the Apostles Preached to you. That is the last ground;
cs pns12 vmbx vvi p-acp pno32 p-acp dt n2 vvb, av pns32 vbr dt d p-acp n1, cst dt n2 vvn p-acp pn22. cst vbz dt ord n1;
