Four sermons, preach'd by the right reverend father in God, John Towers, D.D. L. Bishop of Peterburgh. 1. At the funerall of the right honorable, William Earl of Northampton. 2. At the baptism of the right honorable, James Earl of Northampton. 3. Before K. Charles at White-Hall in time of Lent.
and because of the morenesse of Time since his death, it will mis-become such an obliged Chaplain of such a bountifull Patron, not to take pains somewhat more than ordinary,
and Because of the morenesse of Time since his death, it will misbecome such an obliged Chaplain of such a bountiful Patron, not to take pains somewhat more than ordinary,
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Let this short Apology bear me out in my prolixnesse after, since, by his own example, I desire to do much of good, at his Death, (to those who are come hither to remember him,
Let this short Apology bear me out in my prolixnesse After, since, by his own Exampl, I desire to do much of good, At his Death, (to those who Are come hither to Remember him,
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and with a constant and unanimous submission of their Faith and Obedience to the Contents of it, by the direction of the Holy Spirit, received this Book into,
and with a constant and unanimous submission of their Faith and obedience to the Contents of it, by the direction of the Holy Spirit, received this Book into,
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and that, being the Apostle of Christ, he wrote this, (as he did his Gospels and Epistles) being inspir'd by the Holy Ghost, to remain in the Church of Christ as Apostolical Scripture:
and that, being the Apostle of christ, he wrote this, (as he did his Gospels and Epistles) being inspired by the Holy Ghost, to remain in the Church of christ as Apostolical Scripture:
for God and not Man, put it in) would they have made the same exception against the Epistle of S. Jude, which was the last before this? or against any other, which instead of this, Themselves call the last? They cannot, for they own it:
for God and not Man, put it in) would they have made the same exception against the Epistle of S. U^de, which was the last before this? or against any other, which instead of this, Themselves call the last? They cannot, for they own it:
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and upon them that hear the words of this Prophecy, and keep those things that are written therein, vers. 3. And in the end of it, with the same Blessing upon him that keeps the sayings of the Prophecy of this Book, 22.7. and with a dreadfull curse upon him, who shall either adde unto these things, God shall adde unto him the Plagues that are written in this Book, or, shall take away from the words of the book of this Prophecy, God shall take away his part out of the book of life, c. 22. v. 18, 19. he shall have no part nor lot in it.
and upon them that hear the words of this Prophecy, and keep those things that Are written therein, vers. 3. And in the end of it, with the same Blessing upon him that keeps the sayings of the Prophecy of this Book, 22.7. and with a dreadful curse upon him, who shall either add unto these things, God shall add unto him the Plagues that Are written in this Book, or, shall take away from the words of the book of this Prophecy, God shall take away his part out of the book of life, c. 22. v. 18, 19. he shall have no part nor lot in it.
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Beloved, What could be spoken more throughly, to ratifie the authority of it? If we may adde nothing to it, 'tis already every way absolute and perfect, the word of God without question;
beloved, What could be spoken more thoroughly, to ratify the Authority of it? If we may add nothing to it, it's already every Way absolute and perfect, the word of God without question;
If we may take nothing from it, again 'tis a forcible Argument of the sacred in violablenesse of it, (for what bold foisting man would ever dare to speak so arrogantly of the most Holy his own Endeavours? He that could write all the rest so holily, could never be guilty of such a pride,
If we may take nothing from it, again it's a forcible Argument of the sacred in violablenesse of it, (for what bold foisting man would ever Dare to speak so arrogantly of the most Holy his own Endeavours? He that could write all the rest so holily, could never be guilty of such a pride,
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This is a main point observable, in which this Book stands equall'd to the sacred unquestion'd Writings of Moses himselfe, the first and chiefe of all the Prophets, and Penmen of Gods Book;
This is a main point observable, in which this Book Stands equaled to the sacred unquestioned Writings of Moses himself, the First and chief of all the prophets, and Penmen of God's Book;
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For, as those Books of his, because they usher in, and are, as it were, the Foredoor, the entrance into the rest of the whole Scripture, are therefore in several places, strengthned and fenc'd with such a seal as this, Deut. 4.2. Ye shall not add unto the Word which I command you, neither shall ye diminish ought from it.
For, as those Books of his, Because they usher in, and Are, as it were, the Foredoor, the Entrance into the rest of the Whole Scripture, Are Therefore in several places, strengthened and fenced with such a seal as this, Deuteronomy 4.2. You shall not add unto the Word which I command you, neither shall you diminish ought from it.
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So, this Book standing in the rear, and, as it were, shutting up the back-Gate of the same Canonical Scripture, is likewise furnisht and stampt with the same Authentick Seale of Gods Holy Spirit, to signifie how perfect,
So, this Book standing in the rear, and, as it were, shutting up the back-Gate of the same Canonical Scripture, is likewise furnished and stamped with the same Authentic Seal of God's Holy Spirit, to signify how perfect,
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Why it was order'd by the Church (which took care to gather together the Writings of the Apostles & Evangelists) to be plac'd the last of all the Books, there is a manifest reason;
Why it was ordered by the Church (which took care to gather together the Writings of the Apostles & Evangelists) to be placed the last of all the Books, there is a manifest reason;
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S. Jerome reports, that in the time of the second great Persecution of the Christians under Domitian the Roman Emperor, (the first Tyranny they tasted of was under Nero ) in the 14. year of his Reign did S. John write this Book in the Island Pathmos: And Irenaeus (a Father in the Church far more ancient than St. Jerome ) affirms as much that it was not (then) long,
S. Jerome reports, that in the time of the second great Persecution of the Christians under Domitian the Roman Emperor, (the First Tyranny they tasted of was under Nero) in the 14. year of his Reign did S. John write this Book in the Island Patmos: And Irnaeus (a Father in the Church Far more ancient than Saint Jerome) affirms as much that it was not (then) long,
for he outliv'd all the Apostles, even to the third year of Traian the 14th Roman Emperor, sayes Sophronius, and that was 102 after the birth of Christ, and the 68. from his passion, by St. Jerom's computation,
for he outlived all the Apostles, even to the third year of Trajan the 14th Roman Emperor, Says Sophronius, and that was 102 After the birth of christ, and the 68. from his passion, by Saint Jerom's computation,
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no, 'tis truth which Beza speaks of it, in his Preface to it, that the Holy Ghost did set down in this precious Book, whatsoever Predictions of the former Prophets did remain, to be fulfill'd after Christs comming;
no, it's truth which Beza speaks of it, in his Preface to it, that the Holy Ghost did Set down in this precious Book, whatsoever Predictions of the former prophets did remain, to be fulfilled After Christ coming;
The Argument of this whole Book is, principally Propheticall; though there be Doctrinal, Exhortative, and Instructive passages sprinkled here and there among the Prophecies;
The Argument of this Whole Book is, principally Prophetical; though there be Doctrinal, Exhortative, and Instructive passages sprinkled Here and there among the Prophecies;
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and of other Trials that the Church should indure continually, through the whole course of her warfare here on earth; first, from the Roman Tyrants; afterward, from divers Hereticks; and lastly, from Antichrist himselfe;
and of other Trials that the Church should endure continually, through the Whole course of her warfare Here on earth; First, from the Roman Tyrants; afterwards, from diverse Heretics; and lastly, from Antichrist himself;
of their several oppositions and insultings against her, wherewith they should grievously vex her, (seeming in a manner to be forsaken of Christ her Head) and almost utterly oppresse her:
of their several oppositions and insultings against her, wherewith they should grievously vex her, (seeming in a manner to be forsaken of christ her Head) and almost utterly oppress her:
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and that, by his providence, things were so ordered for the exercise of the faithfull; and that they should not alwayes continue, no, not too long a time;
and that, by his providence, things were so ordered for the exercise of the faithful; and that they should not always continue, no, not too long a time;
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and that all the Enemies of the Church should at length, by the power of Christ their victorious Captain, be thrown into the ever burning Lake of fire and brimstone.
and that all the Enemies of the Church should At length, by the power of christ their victorious Captain, be thrown into the ever burning Lake of fire and brimstone.
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and the Text it selfe affords matter enough for this short time, though I eke it out with a borrowed part of another hour) into a Preface, to the ninth verse of the first Chapter;
and the Text it self affords matter enough for this short time, though I eke it out with a borrowed part of Another hour) into a Preface, to the ninth verse of the First Chapter;
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We are now in the midst of the Prophecy, and the whole Prophecy may be distinguished into 7 several visions notoriously distinct asunder to them that read them with careful observation;
We Are now in the midst of the Prophecy, and the Whole Prophecy may be distinguished into 7 several visions notoriously distinct asunder to them that read them with careful observation;
then of the two Beasts, one with seven heads and ten horns, the other with two horns like a Lamb, which spake as a Draggon; both persecuting the Saints:
then of the two Beasts, one with seven Heads and ten horns, the other with two horns like a Lamb, which spoke as a Dragon; both persecuting the Saints:
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then of the victorious Lamb, upon that Mount Sion, and of the three Angels, one preaching the Gospel, another proclaiming the fall of Babylon; a third denouncing punishment to them that worship the Beast:
then of the victorious Lamb, upon that Mount Sion, and of the three Angels, one preaching the Gospel, Another proclaiming the fallen of Babylon; a third denouncing punishment to them that worship the Beast:
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The third Angel begins at the 9. verse of this Chapter, and continues to the end of the 11. Then, in the 12. and 13. verses (part of the last whereof I read unto you) follows an Epiphonema of exhortation and consolation to the Saints of God, that in all these vexations with which Antichrist shall grate them, they persevere with patience and constancy in the faith of Christ, and obedience to his Gospel;
The third Angel begins At the 9. verse of this Chapter, and continues to the end of the 11. Then, in the 12. and 13. Verses (part of the last whereof I read unto you) follows an Epiphonema of exhortation and consolation to the Saints of God, that in all these vexations with which Antichrist shall grate them, they persevere with patience and constancy in the faith of christ, and Obedience to his Gospel;
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that they faint not under their tribulations, but hold out to the end, being held up with the hope of eternal felicity in Heaven, which is here propounded.
that they faint not under their tribulations, but hold out to the end, being held up with the hope of Eternal felicity in Heaven, which is Here propounded.
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The Argument which the Holy Ghost here useth, to strengthen and comfort them, ready now to droop under the weight of their sufferings, is drawn from the assurance of (the most inestimable Reward) eternal bessednesse in Heaven;
The Argument which the Holy Ghost Here uses, to strengthen and Comfort them, ready now to droop under the weight of their sufferings, is drawn from the assurance of (the most inestimable Reward) Eternal bessednesse in Heaven;
from thence we see (though through a cloud, through the water of that, and the tears of our owne eyes) our comfort comes; 'Tis most certain, most true;
from thence we see (though through a cloud, through the water of that, and the tears of our own eyes) our Comfort comes; It's most certain, most true;
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but, the voice of Christ himselfe his Sheep are sure it is, they know his voice; the same in effect which we have heard from him before, in his holy Gospel more than once, Joh. 5.24.
but, the voice of christ himself his Sheep Are sure it is, they know his voice; the same in Effect which we have herd from him before, in his holy Gospel more than once, John 5.24.
There is no condemnation to them that are in Christ, (Rom. 8.1.) and there is no condemnation too to them, in the ears of whose Souls are the words of Christ; and in John 8.51. (not without another and another) a double Verily, I say unto you (to cast off all doubt) If a man keep my saying, he shall nevtr see death, the eternall, the cursed death:
There is no condemnation to them that Are in christ, (Rom. 8.1.) and there is no condemnation too to them, in the ears of whose Souls Are the words of christ; and in John 8.51. (not without Another and Another) a double Verily, I say unto you (to cast off all doubt) If a man keep my saying, he shall nevtr see death, the Eternal, the cursed death:
The very same, to all purposes that this Voice sayes here; Write, blessed are the dead, &c. There are three things observable in this Voice from Heaven;
The very same, to all Purposes that this Voice Says Here; Write, blessed Are the dead, etc. There Are three things observable in this Voice from Heaven;
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but, as in the beginning, there was a generall command for the writing of this whole Prophecy, Write, sayes Christ to the Prophet St. John chap. 1. v. 19. Write the things which thou hast seen,
but, as in the beginning, there was a general command for the writing of this Whole Prophecy, Write, Says christ to the Prophet Saint John chap. 1. v. 19. Write the things which thou hast seen,
he will have our comfort confirm'd to us here, as the Divel's several suggestions were rejected and confuted by himselfe, with a Scriptum est; the Scripture, the written Word of God, shall be the ground,
he will have our Comfort confirmed to us Here, as the Devil's several suggestions were rejected and confuted by himself, with a Scriptum est; the Scripture, the written Word of God, shall be the ground,
one, that they are now gotten to the end of their Race, that they enjoy a perpetual rest from all the labours and sufferings which they have sustained under the Sun, they rest from their labours;
one, that they Are now got to the end of their Raze, that they enjoy a perpetual rest from all the labours and sufferings which they have sustained under the Sun, they rest from their labours;
'Tis a Metalepsis, a figurative speech, as much as to say, the fruit of their Works, the Reward, the Crown of their Righteousnesse, which was laid up in Heaven, is given to them by the Lord the righteous Judge at that day, the day of their death,
It's a Metalepsis, a figurative speech, as much as to say, the fruit of their Works, the Reward, the Crown of their Righteousness, which was laid up in Heaven, is given to them by the Lord the righteous Judge At that day, the day of their death,
That which is the Argument of this Scripture, is now our Text, and must be anon the Argument of our Discourse, Blessed are the dead, a most sweet and comfortable Argument, a Theme (beloved) full of gracious solace, wherewith to arm the faithfull against the evil day, that of death, that it is not,
That which is the Argument of this Scripture, is now our Text, and must be anon the Argument of our Discourse, Blessed Are the dead, a most sweet and comfortable Argument, a Theme (Beloved) full of gracious solace, wherewith to arm the faithful against the evil day, that of death, that it is not,
but unto God who gave it, Eccles. 12.7. that we are not born at all adventure, and shall be hereafter as though we had never been, as those ungodly fools dream'd, Wisd. 2.2.
but unto God who gave it, Eccles. 12.7. that we Are not born At all adventure, and shall be hereafter as though we had never been, as those ungodly Fools dreamed, Wisdom 2.2.
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that the breath of our nostrils are not as smoak, and a little spark in the moving of our heart, which being extinguished our body shall be turned into ashes, and our spirit shall vanish as the soft aire: They taught ill,
that the breath of our nostrils Are not as smoke, and a little spark in the moving of our heart, which being extinguished our body shall be turned into Ashes, and our Spirit shall vanish as the soft air: They taught ill,
and their Disciples, the Sadduces learn'd as ill from them, that there is no Resurrection, Act. 23.8. No, if Christ be preach'd that he rose from the dead, we may ask S. Pauls question, How say some among you, that there is no resurrection of the dead? 1 Cor. 15.12.
and their Disciples, the Sadducees learned as ill from them, that there is no Resurrection, Act. 23.8. No, if christ be preached that he rose from the dead, we may ask S. Paul's question, How say Some among you, that there is no resurrection of the dead? 1 Cor. 15.12.
And. If in this life only we have hope in Christ, we are of all men most miserable, v. 19. but we are therefore miserable in this life, that at our death we may be blessed,
And. If in this life only we have hope in christ, we Are of all men most miserable, v. 19. but we Are Therefore miserable in this life, that At our death we may be blessed,
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In the handling of which, to fit you to the more profitable hearing of what shall be delivered, let me put you in minde of the Wise mans counsel, Eeclus. 7.36. Remember the end, (the last things) and thou shalt not do amisse:
In the handling of which, to fit you to the more profitable hearing of what shall be Delivered, let me put you in mind of the Wise men counsel, Eclipse. 7.36. remember the end, (the last things) and thou shalt not do amiss:
These would be often thought on, and duly consider'd by us, as a most soveraign Antidote against the Infections of this world, a pretious preservative against Sin;
These would be often Thought on, and duly considered by us, as a most sovereign Antidote against the Infections of this world, a precious preservative against since;
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'Tis a rule of St. Chrysostom's that we should be so, and a promise thereupon to ascape it, Non sinet in Gehennam incidere, Gehennae meminisse, the awfull thinking of it, will keep us from falling into it.
It's a Rule of Saint Chrysostom's that we should be so, and a promise thereupon to ascape it, Non sinet in Gehennam incidere, Gehenna Meminisse, the awful thinking of it, will keep us from falling into it.
These are the Quatuor novissima, the four last things, which the Wise man would have ingraven in our memories, with a Pen of Iron, and with the point of a Diamond, to keep us from doing anisse;
These Are the Quatuor novissima, the four last things, which the Wise man would have engraven in our memories, with a Pen of Iron, and with the point of a Diamond, to keep us from doing anisse;
1. That Death, though in it selfe it be bitter and terrible, yet, to Gods children, it is so sweetned by Christ, that, in them, 'tis made the way to blessednesse;
1. That Death, though in it self it be bitter and terrible, yet, to God's children, it is so sweetened by christ, that, in them, it's made the Way to blessedness;
Nor will this former discourse, as it is pertinent to the businesse we are now upon, the death of that Worthy and Right Honorable Patriot of his Countrey (for whom wise men religiously mourn in a Sermon,
Nor will this former discourse, as it is pertinent to the business we Are now upon, the death of that Worthy and Right Honourable Patriot of his Country (for whom wise men religiously mourn in a Sermon,
since the often taking occasion (as it is now most unhappily for us, and most blessedly for him whom we remember, offer'd by that God who hath taken him from us to himselfe) to six the eyes of our minde upon the end of our life, is so behoovefull, that even Plato, the Heathen Philosopher,
since the often taking occasion (as it is now most unhappily for us, and most blessedly for him whom we Remember, offered by that God who hath taken him from us to himself) to six the eyes of our mind upon the end of our life, is so behooveful, that even Plato, the Heathen Philosopher,
but admirable for wit and learning, found such a benefit of it, that he defin'd Wisdome to be the Meditation of death; and though, in that, he aim'd not,
but admirable for wit and learning, found such a benefit of it, that he defined Wisdom to be the Meditation of death; and though, in that, he aimed not,
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as we do, to perswade men to the often thinking upon it, (for, difinitions are the Common-Place of one sort of Learning, the speculative and perswasions of another, the practicall) yet, in this respect especially, may we more truly affirm it than he did, that it is a great part of wisdome to accustome our selves often to the meditation of death:
as we do, to persuade men to the often thinking upon it, (for, definitions Are the Common-Place of one sort of Learning, the speculative and persuasions of Another, the practical) yet, in this respect especially, may we more truly affirm it than he did, that it is a great part of Wisdom to accustom our selves often to the meditation of death:
and howsoever the Divel, that great enemy of Mankinde, does, for his own ends, and the readier advancement and enlarging of his Kingdome, labour by all means, to lull us into security, by the pleasures of this World,
and howsoever the devil, that great enemy of Mankind, does, for his own ends, and the Readier advancement and enlarging of his Kingdom, labour by all means, to lull us into security, by the pleasures of this World,
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to make us, ducere in bonis dies nostros, to spend our dayes in jollity, that we may go down to the Grave in a moment, Job 21.13. yet the Spirit of God directs us a safer course, Eccles. 11.8. If a man live many years and rejoice in them all, yet let him remember the days of darknesse:
to make us, ducere in bonis dies nostros, to spend our days in jollity, that we may go down to the Grave in a moment, Job 21.13. yet the Spirit of God directs us a safer course, Eccles. 11.8. If a man live many Years and rejoice in them all, yet let him Remember the days of darkness:
There is danger when death steals upon us (Oh then we have lost that blessing of our Text, which the soul of this our dear Father departed, hath found!
There is danger when death steals upon us (O then we have lost that blessing of our Text, which the soul of this our dear Father departed, hath found!
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'Tis a Curse, let death come hastily; and sure 'tis lawfull to pray as we do in our Letany, against a Curse, from sudden death good Lord deliver us ) when we have not made our selves acquainted with it,
It's a Curse, let death come hastily; and sure it's lawful to pray as we do in our Letany, against a Curse, from sudden death good Lord deliver us) when we have not made our selves acquainted with it,
and digested in our thoughts, the worst that it can do; then is it true indeed that S. Paul hath fore-warn'd us, 1 Thess. 5.2. that the day of the Lord commeth as a Thief in the night:
and digested in our thoughts, the worst that it can do; then is it true indeed that S. Paul hath forewarned us, 1 Thess 5.2. that the day of the Lord comes as a Thief in the night:
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Then, as the Fishes that are taken in an evil Net, and as the Birds, Eccles. 9.12. that are caught in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them.
Then, as the Fish that Are taken in an evil Net, and as the Birds, Eccles. 9.12. that Are caught in a snare, so Are the Sons of men snared in an evil time, when it falls suddenly upon them.
How unpleasing death is, in it selfe, to mans Nature, appears, in that it is so contrary to Nature, that it destroys our being in Nature, which every thing that hath a being does, by an instinct of Nature, labour to preserve;
How unpleasing death is, in it self, to men Nature, appears, in that it is so contrary to Nature, that it Destroys our being in Nature, which every thing that hath a being does, by an instinct of Nature, labour to preserve;
yet, when it came to concern himselfe, when he heard from that spirit which the Witch of Endor had raisd, in the likenesse of Samuel, that to morrow, he and his Sons should be with him, his courage fail'd him,
yet, when it Come to concern himself, when he herd from that Spirit which the Witch of Endor had raised, in the likeness of Samuel, that to morrow, he and his Sons should be with him, his courage failed him,
and his heart fainted, he was so stricken with a sudden fear of amazement, that (half-dead already with the news of death) he fell all along on the earth, 1 Sam. 28.20.
and his heart fainted, he was so stricken with a sudden Fear of amazement, that (half-dead already with the news of death) he fell all along on the earth, 1 Sam. 28.20.
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and fled from Saul, 1 Sam. 26.13. and Eliah feared and fled from the threats of Jezabel, 1 King 19. and those holy men, those hundred Prophets of the Lord together thrust themselves into Caves for fear of her raging, 1 Kings 18. I, beyond all these, our Saviour Christ himselfe, that holy one, Gods Righteous Servant, that had done no wickednesse, nor was there any deceit in his mouth;
and fled from Saul, 1 Sam. 26.13. and Elijah feared and fled from the Treats of Jezebel, 1 King 19. and those holy men, those hundred prophets of the Lord together thrust themselves into Caves for Fear of her raging, 1 Kings 18. I, beyond all these, our Saviour christ himself, that holy one, God's Righteous Servant, that had done no wickedness, nor was there any deceit in his Mouth;
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when the treason of Judas grew close upon him, when he was at hand that betrayed him, then did he NONLATINALPHABET, Matth. 26.37. The word is two significant for our English phrase;
when the treason of Judas grew close upon him, when he was At hand that betrayed him, then did he, Matthew 26.37. The word is two significant for our English phrase;
Beloved, if he suffered the force of Nature to prevail so far, to be so strong in him, what can the strongest of weak men hope to meet with in his encounter with death,
beloved, if he suffered the force of Nature to prevail so Far, to be so strong in him, what can the Strongest of weak men hope to meet with in his encounter with death,
'Tis a strong and violent breach of one of the goodliest Frames of Nature, (for I speak still of the Natural man) when the Soul is inforc'd from the body;
It's a strong and violent breach of one of the Goodliest Frames of Nature, (for I speak still of the Natural man) when the Soul is enforced from the body;
When two friends who have converst together in amity for some years space, are now to be parted and removed into several places far distant, where they shall no more enjoy the pleasure of each others familiarity (I speak it feelingly, and I even weep it;
When two Friends who have conversed together in amity for Some Years Molle, Are now to be parted and removed into several places Far distant, where they shall no more enjoy the pleasure of each Others familiarity (I speak it feelingly, and I even weep it;
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he whose remove we now grieve, though I alwayes reverenc'd him as my Lord, yet he vouchsaf'd even to love me as his Friend ) what sadnesse is this to them? and how pensively do they brook it!
he whose remove we now grieve, though I always reverenced him as my Lord, yet he vouchsafed even to love me as his Friend) what sadness is this to them? and how pensively do they brook it!
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Think, when a man and wife who have spent much time together in that near tie of love and mutual society, shall at last be parted by that violent necessity,
Think, when a man and wife who have spent much time together in that near tie of love and mutual society, shall At last be parted by that violent necessity,
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and unkind stroke of death, what a heart-breaking it must be to the Husband, to have the wife of his bosome, whom his soul lov'd so tenderly, to be rent from his side by that Iron-hand of dissolution;
and unkind stroke of death, what a Heartbreaking it must be to the Husband, to have the wife of his bosom, whom his soul loved so tenderly, to be rend from his side by that Iron-hand of dissolution;
And then, think withall what a sad divorce this muct needs prove betwixt the soul and the body, who have liv'd long together in a strict neernesse of affection, as greater cannot be;
And then, think withal what a sad divorce this muct needs prove betwixt the soul and the body, who have lived long together in a strict nearness of affection, as greater cannot be;
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that body which now lives and breathes, and sees, and speaks, and hears, and stretches it selfe upon a bed of Down, presently to be laid forth upon the cold earth, blinde and deafe and dumb, without sence, without speech, without life;
that body which now lives and breathes, and sees, and speaks, and hears, and stretches it self upon a Bed of Down, presently to be laid forth upon the cold earth, blind and deaf and dumb, without sense, without speech, without life;
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that body which was so lately cherish'd with such variety of food, whose belly and palate was courted and serv'd with the riches of Sea and Land, which was cloathed with Silks and Purple,
that body which was so lately cherished with such variety of food, whose belly and palate was courted and served with the riches of Sea and Land, which was clothed with Silks and Purple,
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that delicate body to be so soon clapt up with a Habeas Corpus into so narrow a Prison, into a loathsom stinking Grave of dead Carkasses, full of bones and rottennesse, noysomnesse and Vermine,
that delicate body to be so soon clapped up with a Habeas Corpus into so narrow a Prison, into a loathsome stinking Grave of dead Carcases, full of bones and rottenness, noysomnesse and Vermin,
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for his perfumes, a stinking savour, (and for his savour it selfe, deadnesse;) for his Servants and attendants, the company of crawling worms at the best, which will more really destroy him,
for his perfumes, a stinking savour, (and for his savour it self, deadness;) for his Servants and attendants, the company of crawling worms At the best, which will more really destroy him,
But then, to imagine the state of the Soul which has not hope in Christ (for we are in Nature yet) to think of that Incognita, that new Region, unknown to any living Wight, whither it must now travel naked and unaccompanied, save with the horror of his gnawing Conscience, to labour to conceive those unconceivable woes of that other world,
But then, to imagine the state of the Soul which has not hope in christ (for we Are in Nature yet) to think of that Incognita, that new Region, unknown to any living Wight, whither it must now travel naked and unaccompanied, save with the horror of his gnawing Conscience, to labour to conceive those unconceivable woes of that other world,
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'tis another death, This O mors quà m amara est memoria tuis! 'tis the Wise-mans exclamation, Ecclus. 41.1. O death, how bitter is the remembrance of thee, to a man that liveth at rest in his possessions, that hath nothing to vex him, that hath prospepity in all things!
it's Another death, This O mors quà m Amara est memoria tuis! it's the Wiseman's exclamation, Ecclus 41.1. Oh death, how bitter is the remembrance of thee, to a man that lives At rest in his possessions, that hath nothing to vex him, that hath prospepity in all things!
hast thou serv'd God these seventy years, and dost thou now fear to leave thy body? Beloved, if this Holy man, who had, from ten years age, dedicated his whole life to the service of God, found yet the natural man so strong in him, that he was put to his plunge, in which he might have stuck, had he not awaken'd his faith ( awake, awake, why sleepest thou, O my faith?) and call'd that to his help,
hast thou served God these seventy Years, and dost thou now Fear to leave thy body? beloved, if this Holy man, who had, from ten Years age, dedicated his Whole life to the service of God, found yet the natural man so strong in him, that he was put to his plunge, in which he might have stuck, had he not awakened his faith (awake, awake, why Sleepest thou, Oh my faith?) and called that to his help,
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Siccine separas, amara mors? may be their complaint, in the bitternesse of their spirit they may well call it the darknesse of death, as Agag did, 1 Sam. 15.32.
Siccine separas, Amara mors? may be their complaint, in the bitterness of their Spirit they may well call it the darkness of death, as Agag did, 1 Sam. 15.32.
Beloved, have you look'd enough upon death in his worst shape? and can ye collect how terrible he must needs appear to the wicked, over whom he hath full power? since,
beloved, have you looked enough upon death in his worst shape? and can you collect how terrible he must needs appear to the wicked, over whom he hath full power? since,
even to Gods beloved Son, when to shew himselfe truly man, he was content to yield so sar to the sway of humane nature within himselfe, he seem'd so odious, that in the presence of some of his Apostles, he did not let to discover his passion, My soul is exceeding sorrowfull, even unto death, Matt. 26.38. to pray to his Father thrice against it;
even to God's Beloved Son, when to show himself truly man, he was content to yield so sar to the sway of humane nature within himself, he seemed so odious, that in the presence of Some of his Apostles, he did not let to discover his passion, My soul is exceeding sorrowful, even unto death, Matt. 26.38. to pray to his Father thrice against it;
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and his obedience stronger than death, he would have begg'd three times more, that the Cup might have pass'd from him; so odious, that for the comfort of the Elect, 'tis one of the greatest blessings betroath'd to them in the New Jerusalem, that, there shall be no more death, Rev. 21.4.
and his Obedience Stronger than death, he would have begged three times more, that the Cup might have passed from him; so odious, that for the Comfort of the Elect, it's one of the greatest blessings betrothed to them in the New Jerusalem, that, there shall be no more death, Rev. 21.4.
behold death vanquisht by that Christ, behold him trampled under those victorious feet, so languishing, so dead himselfe, that he cannot hurt you, he cannot scare you.
behold death vanquished by that christ, behold him trampled under those victorious feet, so languishing, so dead himself, that he cannot hurt you, he cannot scare you.
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even the way to Hell, yet, by Gods goodnesse it is become a Portal to the Children of Grace, by which the soul passeth out of the miseries of this life into the joyes of Heaven;
even the Way to Hell, yet, by God's Goodness it is become a Portal to the Children of Grace, by which the soul passes out of the misery's of this life into the Joys of Heaven;
even the dead are blessed, that die in the Lord. God made not Death, Wisdome 1.13. through the envy of the Divel it came into the world, Wisd. 2.24. 'tis he that was the Murderer from the beginning, Joh. 8.44.
even the dead Are blessed, that die in the Lord. God made not Death, Wisdom 1.13. through the envy of the devil it Come into the world, Wisdom 2.24. it's he that was the Murderer from the beginning, John 8.44.
Murderer of our bodies and of our souls too, death of both is his work, 'tis he that has the power of death; and if only the body di'd, he would soon disown the name,
Murderer of our bodies and of our Souls too, death of both is his work, it's he that has the power of death; and if only the body died, he would soon disown the name,
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but if we read it, as we have well translated it, O death, I will be thy plagues, 'tis every day fulfill'd in that glorious victory, with which so many of the Saints of God, at their dissolution, do triumph over it;
but if we read it, as we have well translated it, Oh death, I will be thy plagues, it's every day fulfilled in that glorious victory, with which so many of the Saints of God, At their dissolution, do triumph over it;
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as, whilome he suffered Esau to meet his Jacob, but first he drave all enmity out of the heart of that Esau, Gen. 33.4. This is one degree of the change, which Christ has wrought in the nature of death to his Servants, that it hath no power over them to hurt them;
as, whilom he suffered Esau to meet his Jacob, but First he drave all enmity out of the heart of that Esau, Gen. 33.4. This is one degree of the change, which christ has wrought in the nature of death to his Servants, that it hath no power over them to hurt them;
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though he were dead yet shall he live, John 11 25. he shall chaunt out S. Pauls triumph, 1 Cor. 15. O Death, where is thy sting? O Grave, where is thy victory?
though he were dead yet shall he live, John 11 25. he shall chant out S. Paul's triumph, 1 Cor. 15. Oh Death, where is thy sting? O Grave, where is thy victory?
but that we should reap profit and honour, that the Crown of Righteousnesse is layd up for us, that the reward of our works doth follow us: this is all;
but that we should reap profit and honour, that the Crown of Righteousness is laid up for us, that the reward of our works does follow us: this is all;
this is the very blessednesse of the dead that die in the Lord. The former is sufficient to inforce the Apostles Exhortation, 1 Thess. 4.13. concerning them who are asleep, that we sorrow not for them;
this is the very blessedness of the dead that die in the Lord. The former is sufficient to enforce the Apostles Exhortation, 1 Thess 4.13. Concerning them who Are asleep, that we sorrow not for them;
because I said I go unto the Father, John 14.28. Be not sorry, not only so, but rejoice rather, because (as Solomon taught long since) the day of death, is not so sad, is better, more joyous, than the day of our birth, Eccl. 7.1.
Because I said I go unto the Father, John 14.28. Be not sorry, not only so, but rejoice rather, Because (as Solomon taught long since) the day of death, is not so sad, is better, more joyous, than the day of our birth, Ecclesiastes 7.1.
and yet he, in his very Throne, commends his Coffin above his Scepter, and would rather choose to be a subject for worms to feed upon, than a Prince of men:
and yet he, in his very Throne, commends his Coffin above his Sceptre, and would rather choose to be a Subject for worms to feed upon, than a Prince of men:
and yet they were so affected with the feeling of those other ills, that they made merry at the death of their friends, out of a miserable conceit they had, that they then ceased to be miserable.
and yet they were so affected with the feeling of those other ills, that they made merry At the death of their Friends, out of a miserable conceit they had, that they then ceased to be miserable.
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How should we cheer our selves in this expectation, yea, assurance of being so happy? How should we say, out of choice and faith, what the Prophet Jonah said out of bitter passion? It is better for me to die, Jon. 4.3. than to live, to die in the Lord, for such, when they are dead, are blessed.
How should we cheer our selves in this expectation, yea, assurance of being so happy? How should we say, out of choice and faith, what the Prophet Jonah said out of bitter passion? It is better for me to die, Jon. 4.3. than to live, to die in the Lord, for such, when they Are dead, Are blessed.
If that were needfull to us, for the weaning our affection from the vanities of this world, this is as usefull for the inflaming those affections toward the glory of another World;
If that were needful to us, for the weaning our affection from the vanities of this world, this is as useful for the Inflaming those affections towards the glory of Another World;
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Be as wise in this point, as those wise men, Philosophers of India, who were called Brachmanae; they would have open Sepulchres placed before the doors of their houses, that as they went out and in, they might think of that place,
Be as wise in this point, as those wise men, Philosophers of India, who were called Brachmanae; they would have open Sepulchres placed before the doors of their houses, that as they went out and in, they might think of that place,
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but he would thereby admonish us, that the Tombs of dead men, where all humane clay, all the carkasses of men, that were made of clay, (and of which clay is made) are gathered together,
but he would thereby admonish us, that the Tombs of dead men, where all humane clay, all the carcases of men, that were made of clay, (and of which clay is made) Are gathered together,
as in a Potters house, that these are the fittest Schools of wisdome to us; there God usually expounds unto his Auditors, the most deep and hidden mysteries of wisdome;
as in a Potters house, that these Are the Fittest Schools of Wisdom to us; there God usually expounds unto his Auditors, the most deep and hidden Mysteres of Wisdom;
there not with logical Sophisms, but by evident undeniable demonstration, he layes before our eyes, the frailty of our flesh, the shortnesse of our life, the deceitfulnesse of the world, the vanity of all things under the Sun;
there not with logical Sophisms, but by evident undeniable demonstration, he lays before our eyes, the frailty of our Flesh, the shortness of our life, the deceitfulness of the world, the vanity of all things under the Sun;
Well, If the consideration of this be so behoovefull to us for the withdrawing of our Souls from sin (for which purpose I have thus long chafed your memories to the due meditation of it) the consideration of the other can be no lesse behoovefull for the inkindling our souls after glory;
Well, If the consideration of this be so behooveful to us for the withdrawing of our Souls from since (for which purpose I have thus long chafed your memories to the due meditation of it) the consideration of the other can be no less behooveful for the enkindling our Souls After glory;
But what that is, in the possession whereof this happinesse consists, and which endoweth a man with this perfect estate, that has ever been a thing so difficult and obscure to the most learned ages of old Heathenism, that there is no one question has bred such perplexity and differenee in opinions amongst the ancient Philosophers;
But what that is, in the possession whereof this happiness consists, and which endoweth a man with this perfect estate, that has ever been a thing so difficult and Obscure to the most learned ages of old Heathenism, that there is no one question has bred such perplexity and differenee in opinions among the ancient Philosophers;
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as, he that studieth, he studieth to this end, that he may attain knowledge; and the Merchant that traffiques, he trades to this end, that he may grow rich;
as, he that studieth, he studieth to this end, that he may attain knowledge; and the Merchant that traffics, he trades to this end, that he may grow rich;
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Not unfitly therefore does David the Father countenance his whole Book of Psalms, with such a blessed Introit, Beatus qui non abiit in consilio impiorum, Blessed is the man that hath not walked in the counsel of the ungodly:
Not unfitly Therefore does David the Father countenance his Whole Book of Psalms, with such a blessed Introit, Beatus qui non Abiit in consilio Impious, Blessed is the man that hath not walked in the counsel of the ungodly:
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And most comfortably does our Saviour Christ, his Son, commend unto us his most excellent Sermon upon the Mount, with that gracious assurance, in the very begining of the same, blessednesse, upon severall holy endeavours, of Poverty in spirit, of Mourning, of Meeknesse, &c. Beati pauperes; Beati qui lugent, &c. Blessed are the poor in spirit; Blessed are they that mourn; Blessed are the meek; the mercifull; the peace-makers, and the rest:
And most comfortably does our Saviour christ, his Son, commend unto us his most excellent Sermon upon the Mount, with that gracious assurance, in the very beginning of the same, blessedness, upon several holy endeavours, of Poverty in Spirit, of Mourning, of Meekness, etc. Beati Paupers; Beati qui lugent, etc. Blessed Are the poor in Spirit; Blessed Are they that mourn; Blessed Are the meek; the merciful; the peacemakers, and the rest:
which will the better appear unto us, when we shall, first, in some measure, as our weaknesse is capable of it, apprehend what it is, to be truly blessed:
which will the better appear unto us, when we shall, First, in Some measure, as our weakness is capable of it, apprehend what it is, to be truly blessed:
that, as it is truly said of God himselfe, who is the Fountain of blessednesse, in regard of the sublime and transcendant glory of his being, that we can better be taught to know what he is not, than what he is;
that, as it is truly said of God himself, who is the Fountain of blessedness, in regard of the sublime and Transcendent glory of his being, that we can better be taught to know what he is not, than what he is;
so this which does so immediatly proceed from his so glorious essence, can better be shadowed out to the darknesse of our understanding, in saying, wherein it does not consist,
so this which does so immediately proceed from his so glorious essence, can better be shadowed out to the darkness of our understanding, in saying, wherein it does not consist,
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than in venturing upon the inaccessible brightnesse of it. The Prophet Isaias told us, 64.4. and the Apostle St. Paul has quoted it from him, 1 Cor. 2.9. that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him:
than in venturing upon the inaccessible brightness of it. The Prophet Isaiah told us, 64.4. and the Apostle Saint Paul has quoted it from him, 1 Cor. 2.9. that eye hath not seen, nor ear herd, neither have entered into the heart of man, the things which God hath prepared for them that love him:
If no man hath seen or heard, nor conceived in his heart (which, yet, can conceive more than it can expresse) those admirable perfections with which the Heavenly Jerusalem is enrich'd, he cannot possibly declare it to another:
If no man hath seen or herd, nor conceived in his heart (which, yet, can conceive more than it can express) those admirable perfections with which the Heavenly Jerusalem is enriched, he cannot possibly declare it to Another:
we can say with the Evangelist, S. John in his Revelation, 22.3. that there shall be no more curse, but the throne of God, and of the Lamb shall be in it;
we can say with the Evangelist, S. John in his Revelation, 22.3. that there shall be no more curse, but the throne of God, and of the Lamb shall be in it;
they shall need no candle, nor the light of the Sun, for the Lord God giveth them light, v. 5. We can descend lower to these transitory good things, in which the Worldling makes himselfe believe that he can finde happinesse;
they shall need no candle, nor the Light of the Sun, for the Lord God gives them Light, v. 5. We can descend lower to these transitory good things, in which the Worldling makes himself believe that he can find happiness;
since the wisest of natural men has confessed, after all his greedy search for an extraordinary measure of it, he knew but this one thing, that he knew nothing: and another of their greatest Clerks has set it down under his hand, that the greatest part of those things we know, is the least part of those things whereof we are ignorant;
since the Wisest of natural men has confessed, After all his greedy search for an extraordinary measure of it, he knew but this one thing, that he knew nothing: and Another of their greatest Clerks has Set it down under his hand, that the greatest part of those things we know, is the least part of those things whereof we Are ignorant;
And a third, more learned than they both, even then, when he laboured most certainly and demonstratively to know, NONLATINALPHABET, we know not, we do but think we know:
And a third, more learned than they both, even then, when he laboured most Certainly and demonstratively to know,, we know not, we do but think we know:
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nor ever any man, who drank the deepest draught of this bewitching cup of Fortune, could slake his excessive thirst of having more, Quo plus sunt pota, plus sitiuntur opes, which breake our sleepe, and disquiet our thoughts;
nor ever any man, who drank the Deepest draught of this bewitching cup of Fortune, could slake his excessive thirst of having more, Quo plus sunt Pota, plus sitiuntur opes, which break our sleep, and disquiet our thoughts;
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we cannot enrich one man, but by impoverishing another, (a rude Art which true blessednesse was never yet aware of) which the greater they grow, the more care,
we cannot enrich one man, but by impoverishing Another, (a rude Art which true blessedness was never yet aware of) which the greater they grow, the more care,
That Might and Power affords it not, since the most commanding Emperors cannot safe-guard themseves and their Countreys without the assistance of servants and Soldiers, and abundance of warlike provision:
That Might and Power affords it not, since the most commanding Emperor's cannot safeguard themseves and their Countries' without the assistance of Servants and Soldiers, and abundance of warlike provision:
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That the pleasures of this life have nothing in them to make us happy, which hinder the use of our Reason, darken the light of our understanding dull the edge of our best wits,
That the pleasures of this life have nothing in them to make us happy, which hinder the use of our Reason, darken the Light of our understanding dull the edge of our best wits,
and are accompanied with nothing more, than their owne contraries, Griefe, and Repentance. Yea, admit this were not so, that our knowledge were not stark ignorance; our riches miserable poverty; our power manifest weaknesse; our honour meer shadowy titles; our pleasure bitternesse of spirit;
and Are accompanied with nothing more, than their own contraries, Grief, and Repentance. Yea, admit this were not so, that our knowledge were not stark ignorance; our riches miserable poverty; our power manifest weakness; our honour mere shadowy titles; our pleasure bitterness of Spirit;
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but that all the good things of this world were fair, and real, and substantial, yet, the short continuance of them, that they are not eternal; eternal! not durable, not lasting;
but that all the good things of this world were fair, and real, and substantial, yet, the short Continuance of them, that they Are not Eternal; Eternal! not durable, not lasting;
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so fading, so momentary, so soon lost by him that holds them longest, this alone is enough to prove, that they are so far from affording true blessednesse, that they are no pieces, no fragment, no, not worthy to be counted shadows of it,
so fading, so momentary, so soon lost by him that holds them longest, this alone is enough to prove, that they Are so Far from affording true blessedness, that they Are no Pieces, no fragment, no, not worthy to be counted shadows of it,
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If none of these, which by vnlgar men, and wise men too, are rated for the best things of this life, what is it can settle us here in a state of blisse?
If none of these, which by vnlgar men, and wise men too, Are rated for the best things of this life, what is it can settle us Here in a state of bliss?
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and walk in his wayes, Psal. 128. Blessed is he that considereth the poor and needy, Psal. 41. Blessed are they that hear the word of God, Lu. 11.28 and keep it:
and walk in his ways, Psalm 128. Blessed is he that Considereth the poor and needy, Psalm 41. Blessed Are they that hear the word of God, Lu. 11.28 and keep it:
So that, here, if any where, appears some contradiction to our doctrine; these may challenge an enjoying of blessednesse while they live in this world of wretchednesse.
So that, Here, if any where, appears Some contradiction to our Doctrine; these may challenge an enjoying of blessedness while they live in this world of wretchedness.
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there is Beatitudo viae, such a blessednesse which may be had whilst they are on their way (undefilednesse in the way, walking in Gods wayes, are but the way,
there is Beatitudo Viae, such a blessedness which may be had while they Are on their Way (undefiledness in the Way, walking in God's ways, Are but the Way,
To take away all scruple, 'tis an observable truth, that S. Gregory Nyscen hath in his book De Beatitud. that God in himselfe is Verè Beatus, most properly blessed,
To take away all scruple, it's an observable truth, that S. Gregory Nyscen hath in his book De Beatitude. that God in himself is Vere Beatus, most properly blessed,
so here, the most excelling blessednesse is in the Deity it selfe, and the next from him, upon those creatures of his, who were facti ad similitudinem ejus, made after his likenesse, and are his Image.
so Here, the most excelling blessedness is in the Deity it self, and the next from him, upon those creatures of his, who were facti ad similitudinem His, made After his likeness, and Are his Image.
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Now can this be the portion of any living man, to see his face? this which was denied to Moses, his so beloved Servant, to whom he had said, I know thee by name,
Now can this be the portion of any living man, to see his face? this which was denied to Moses, his so Beloved Servant, to whom he had said, I know thee by name,
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And, These see the workes of the Lord, Psal. 107.24. And, Behold the goodnesse and severity of God, Rom. 11.22. This is, with Moses, to see the back parts of Jehovah, Exod. 33.23. to behold him in his workes, of Power, and Justice, and Goodnesse.
And, These see the works of the Lord, Psalm 107.24. And, Behold the Goodness and severity of God, Rom. 11.22. This is, with Moses, to see the back parts of Jehovah, Exod 33.23. to behold him in his works, of Power, and justice, and goodness.
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neither Heathen, who are not called to the knowledge of God, nor wicked men, who resist the Grace of God calling them, who do not open to him when he knocks,
neither Heathen, who Are not called to the knowledge of God, nor wicked men, who resist the Grace of God calling them, who do not open to him when he knocks,
cleerly, by them in heaven, and sub-obscurely, by his on earth; we have ground for them both in one verse of St. Pauls, 1 Cor. 13.12. Now we see through a glasse, darkly; but then, face to face:
clearly, by them in heaven, and sub-obscurely, by his on earth; we have ground for them both in one verse of Saint Paul's, 1 Cor. 13.12. Now we see through a glass, darkly; but then, face to face:
Though after my skin, worms destroy this body, yet in my flesh shall I see God, Job 19.26. This was it that made David blessed here, and was such a preservative to him against fainting in the midst of all his troubles;
Though After my skin, worms destroy this body, yet in my Flesh shall I see God, Job 19.26. This was it that made David blessed Here, and was such a preservative to him against fainting in the midst of all his Troubles;
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for, what a man seeth, why doth he yet hope for? v. 24. I hope we may now conclude this point with that saying of the wise-man, Ecclesiasticus 11.28. Judge no man blessed before his death;
for, what a man sees, why does he yet hope for? v. 24. I hope we may now conclude this point with that saying of the Wiseman, Ecclesiasticus 11.28. Judge no man blessed before his death;
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and with that exhortation of the Prophet David, which follows upon the confidence he had that he should see the goodnesse of the Lord in the land of the living, Psal. 27. that,
and with that exhortation of the Prophet David, which follows upon the confidence he had that he should see the Goodness of the Lord in the land of the living, Psalm 27. that,
for blessednesse sake we would not rush upon death, as some Heathens, being taught the immortality of the soul, cast themselves and their souls away, that they might be immortal;
for blessedness sake we would not rush upon death, as Some heathens, being taught the immortality of the soul, cast themselves and their Souls away, that they might be immortal;
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and does therefore with Job abandon the day of his birth, and importune for the hour of death, would this man have death be good unto him, and save him!
and does Therefore with Job abandon the day of his birth, and importune for the hour of death, would this man have death be good unto him, and save him!
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for, thus to expound it, ties this promised blessednesse, onely upon the Martyrs of God, those valiant and faithfull Servants of his (as if his many many promises to the faithfull became void,
for, thus to expound it, ties this promised blessedness, only upon the Martyrs of God, those valiant and faithful Servants of his (as if his many many promises to the faithful became void,
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if they were not valiant too, or, though valiant, if they had not a cruel occasion to trie their valour) who patiently underwent the torments of a violent death at the hands of persecutors,
if they were not valiant too, or, though valiant, if they had not a cruel occasion to try their valour) who patiently underwent the torments of a violent death At the hands of persecutors,
He that loses his life for my sake shall finde it, Matth. 10.39. blessed with a double crown, both as they regarded the glory of God, and the good of their Christian brethren, by their example of constancy;
He that loses his life for my sake shall find it, Matthew 10.39. blessed with a double crown, both as they regarded the glory of God, and the good of their Christian brothers, by their Exampl of constancy;
the bloud of the Martyrs having ever been the seed of the Church, and that which is fire to their flesh and bones, water to the Gospel to make it slourish;
the blood of the Martyrs having ever been the seed of the Church, and that which is fire to their Flesh and bones, water to the Gospel to make it slourish;
so it fell out in that martyrdome of S. Paul which he suffered in his life time, (for they are Martyrs too, which for Gods cause stoutly endure any kind of misery besides death;
so it fell out in that martyrdom of S. Paul which he suffered in his life time, (for they Are Martyrs too, which for God's cause stoutly endure any kind of misery beside death;
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and yet, to humour some rigid Interpreters, who will not be brought to allow of a living Martyr, let us for once call every affliction a death too, not onely by the example of Pharaoh, who persecuted the Church of God;
and yet, to humour Some rigid Interpreters, who will not be brought to allow of a living Martyr, let us for once call every affliction a death too, not only by the Exampl of Pharaoh, who persecuted the Church of God;
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he did die dayly, 1 Cor. 15.31.) The things which bappened unto him in his persecution at Rome, they fell out unto the furtherance of the Gospel, insomuch, that many of the brethren in the Lord, waxing confident by his bonds, were much imboldned to speak the word without fear, Phil. 1.12, 14. This is it that has made many of Gods righteous servants not sparing of themselves, that Christ might be magnified in their bodies,
he did die daily, 1 Cor. 15.31.) The things which bappened unto him in his persecution At Room, they fell out unto the furtherance of the Gospel, insomuch, that many of the brothers in the Lord, waxing confident by his bonds, were much emboldened to speak the word without Fear, Philip 1.12, 14. This is it that has made many of God's righteous Servants not sparing of themselves, that christ might be magnified in their bodies,
we are thus conjoyned with him, as I may say, only in regard of the matter; and to say sooth, all this notwithstanding, there is a great disjunction betwixt him and us,
we Are thus conjoined with him, as I may say, only in regard of the matter; and to say sooth, all this notwithstanding, there is a great disjunction betwixt him and us,
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and purity, and the fulnesse of all excellent graces; ours is impure and unholy, and wofully subject to corruption, because miserably defiled with sin;
and purity, and the fullness of all excellent graces; ours is impure and unholy, and woefully Subject to corruption, Because miserably defiled with since;
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we are conceived in sin, saies holy David; we are by nature the sons of wrath, saies S. Paul, Ephes. 2.3. our natural, our first birth in the flesh separates us from him, keeps us out of him;
we Are conceived in since, Says holy David; we Are by nature the Sons of wrath, Says S. Paul, Ephesians 2.3. our natural, our First birth in the Flesh separates us from him, keeps us out of him;
then is our nature so repaired, so renewed, that we come near to his nature; we are thereby conformed to the image of the Son of God, Rom. 8.29. so conformed, that we are members of his body, of his flesh, and of his bones, Ephes. 5.20. 'tis an Hebrew phrase;
then is our nature so repaired, so renewed, that we come near to his nature; we Are thereby conformed to the image of the Son of God, Rom. 8.29. so conformed, that we Are members of his body, of his Flesh, and of his bones, Ephesians 5.20. it's an Hebrew phrase;
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I, beyond all this, besides the fleshly substance which Brothers receive from the same Parents, they do most what agree in the likenesse of disposition, which they draw from the same common birth:
I, beyond all this, beside the fleshly substance which Brother's receive from the same Parents, they do most what agree in the likeness of disposition, which they draw from the same Common birth:
This our so near conjunction with Christ, and being in him, the Apostle hath fitly express'd ( Rom. 11.) by a Graft grafted into a Plant, by which resemblance is fully made good what I have said concerning the nearnesse of a Christian to Christ by faith,
This our so near conjunction with christ, and being in him, the Apostle hath fitly expressed (Rom. 11.) by a Grafted grafted into a Plant, by which resemblance is Fully made good what I have said Concerning the nearness of a Christian to christ by faith,
and all this by faith, as v. 20. because of unbeliefe, they were broken off, the natural branches, the Jewes, Tu vero fide, but thou standest by faith;
and all this by faith, as v. 20. Because of unbelief, they were broken off, the natural branches, the Jews, Tu vero fide, but thou Standest by faith;
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thou standest, as he that tels thee so, S. Paul lived, by the faith of the Son of God, Gal. 2.20. 'Tis the same in effect with that which the Son of God had taught before, John 15. I am the Vine, ye are the branches, v. 5. Now the branch (who knowes not) lives in the Vine, has the same life common with it, sprouts and springs forth from the same power within;
thou Standest, as he that tells thee so, S. Paul lived, by the faith of the Son of God, Gal. 2.20. It's the same in Effect with that which the Son of God had taught before, John 15. I am the Vine, you Are the branches, v. 5. Now the branch (who knows not) lives in the Vine, has the same life Common with it, sprouts and springs forth from the same power within;
And therefore when S. Paul had comforted the faithfull with an assurance of freedome from condemnation, to them that are in Christ, Rom. 8. because our being in him by faith, is an internal note,
And Therefore when S. Paul had comforted the faithful with an assurance of freedom from condemnation, to them that Are in christ, Rom. 8. Because our being in him by faith, is an internal note,
and cannot so easily be discerned, he adds presently, v. 1. another, an external, a practical note of Gods children, whereby they may be known, even by the fruit of their Faith, who walk, saies he, not after the flesh, but after the spirit:
and cannot so Easily be discerned, he adds presently, v. 1. Another, an external, a practical note of God's children, whereby they may be known, even by the fruit of their Faith, who walk, Says he, not After the Flesh, but After the Spirit:
so they do not obey it in the lusts thereof, but dayly strive to mortifie, by the Spirit, the deeds of the body; so they walk in newnesse of life, and not after, the old man, the flesh; this is to them a token of the spirit of God in them;
so they do not obey it in the Lustiest thereof, but daily strive to mortify, by the Spirit, the Deeds of the body; so they walk in newness of life, and not After, the old man, the Flesh; this is to them a token of the Spirit of God in them;
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abide in him, till they have passed through Epistle and Gospel, and come to this Text here in the Revelation, that they die in the Lord; holding fast the same faith unto the end;
abide in him, till they have passed through Epistle and Gospel, and come to this Text Here in the Revelation, that they die in the Lord; holding fast the same faith unto the end;
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satiabor, cum evigelavero, saies holy David, Psal. 17.16. I shall behold thy face in righteousnesse, and when I awake up after thy likenesse, I shall be satisfied with it.
Satiabor, cum evigelavero, Says holy David, Psalm 17.16. I shall behold thy face in righteousness, and when I awake up After thy likeness, I shall be satisfied with it.
To exhort you to the desire of so great a good, were needlesse, since every man does, by nature, long after it, with the strongest bent of his affection;
To exhort you to the desire of so great a good, were needless, since every man does, by nature, long After it, with the Strongest bent of his affection;
and now that this voice from Heaven has made known unto us the only certain entrance that must convey us thither, yield we willingly to this perswasion for our own good, that we apply our hearts unto it;
and now that this voice from Heaven has made known unto us the only certain Entrance that must convey us thither, yield we willingly to this persuasion for our own good, that we apply our hearts unto it;
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there is no man, but with halfe 〈 ◊ 〉 Exhortation will be easily induced to 〈 ◊ 〉 of the Prophet Ba••am's minde, concent to die the death of the righteous,
there is no man, but with half 〈 ◊ 〉 Exhortation will be Easily induced to 〈 ◊ 〉 of the Prophet Ba••am's mind, concent to die the death of the righteous,
and so be blessed, we must, in the mean, holily endeavour to live in the Lord, by Faith and Repentance, and a good conscience both before God, and towards men:
and so be blessed, we must, in the mean, holily endeavour to live in the Lord, by Faith and Repentance, and a good conscience both before God, and towards men:
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sin is 〈 … 〉 the sleep of the soule) Watch ye, stan• 〈 ◊ 〉 in the faith, 1 Cor. 16.13. and Awake, thou that sleepest, Ep•. 5.14. (i.e.) Rouze up thy selfe, shake off the sleep of sin, and lead the life of righteousnesse;
since is 〈 … 〉 the sleep of the soul) Watch you, stan• 〈 ◊ 〉 in the faith, 1 Cor. 16.13. and Awake, thou that Sleepest, Ep•. 5.14. (i.e.) Rouse up thy self, shake off the sleep of since, and led the life of righteousness;
we must do the one, and be the other, till we get up to Heaven: Bratiquos cum venerit, Luke 12.37. Blessed indeed are those servants whom the Lord when he commeth shall finde watching:
we must do the one, and be the other, till we get up to Heaven: Bratiquos cum venerit, Luke 12.37. Blessed indeed Are those Servants whom the Lord when he comes shall find watching:
as Christ, when he began to give his Law, which contained many Precepts, that seem'd strict and difficult for our ability to perform, that he might draw us the more willingly to an obedience to them, does severally prefix before them this blessednesse, whereto at last they bring us, Mat. 5. so because death had been made by fin,
as christ, when he began to give his Law, which contained many Precepts, that seemed strict and difficult for our ability to perform, that he might draw us the more willingly to an Obedience to them, does severally prefix before them this blessedness, whereto At last they bring us, Mathew 5. so Because death had been made by fin,
and we shall finde that such a certain remedy against the fear of death, that we shall rather, with S. Pauls cheerfulnesse, make choice of S. Paul's Cupio dissolvi, even desire to be dissolved, and to be with Christ the Lord;
and we shall find that such a certain remedy against the Fear of death, that we shall rather, with S. Paul's cheerfulness, make choice of S. Paul's Cupio Dissolvi, even desire to be dissolved, and to be with christ the Lord;
but look toward our Countrey, our Home, to that green Pasture, and those waters of comfort, whither the Shepheard of our Souls shall conduct those Sheep which belong unto his Fold; we shall resolve to fight the good fight here, and expect to triumph in peace there;
but look towards our Country, our Home, to that green Pasture, and those waters of Comfort, whither the Shepherd of our Souls shall conduct those Sheep which belong unto his Fold; we shall resolve to fight the good fight Here, and expect to triumph in peace there;
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not hasten to gather our Grapes in the Spring, before they be ripe, sour Grapes to edge our teeth here, and give us gnashing of teeth in the other World,
not hasten to gather our Grapes in the Spring, before they be ripe, sour Grapes to edge our teeth Here, and give us gnashing of teeth in the other World,
A SERMON Preached at the BAPTISME of the Right Honorable JAMES, EARLE of Northampton. Matth. 19.14. Suffer little Children, and forbid them not, to come unto me;
A SERMON Preached At the BAPTISME of the Right Honourable JAMES, EARL of Northampton. Matthew 19.14. Suffer little Children, and forbid them not, to come unto me;
but the Priests and the Pharisees (they especially of Jerusalem ) were mad with anger and indignation, to see a stranger so go in strength of Authority and Repute amongst them,
but the Priests and the Pharisees (they especially of Jerusalem) were mad with anger and Indignation, to see a stranger so go in strength of authority and Repute among them,
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and to censure whosoever should acknowledge him to be the Messiah. The Messiah, in the mean while, bestirs himselfe (he knowes he has not much time,) through Judea and Galilee, to bid a farewel to his Auditors, whom he had lately foretold of his passion and death:
and to censure whosoever should acknowledge him to be the Messiah. The Messiah, in the mean while, bestirs himself (he knows he has not much time,) through Judea and Galilee, to bid a farewell to his Auditors, whom he had lately foretold of his passion and death:
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and what good they had received from him, by the imposition of his hands, and by his prayer, now therefore as Joseph, when he hears his old Father Jacob is sick, makes haste to bring his yong sons unto him, that he may lay his hands on them,
and what good they had received from him, by the imposition of his hands, and by his prayer, now Therefore as Joseph, when he hears his old Father Jacob is sick, makes haste to bring his young Sons unto him, that he may lay his hands on them,
and they may partake of his blessing, ere he leaves them, Gen. 48.1. so these here come, with their babes i'their arms, that they also may receive some benediction from him before his last departure, that he should lay his hands on them, saies the Text, and pray: That was their part.
and they may partake of his blessing, ere he leaves them, Gen. 48.1. so these Here come, with their babes i'their arms, that they also may receive Some benediction from him before his last departure, that he should lay his hands on them, Says the Text, and pray: That was their part.
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the words that I spake unto you, saies himselfe, they are spirit, and they are life, 6.63. and his speech was not without action, they go together in this story;
the words that I spoke unto you, Says himself, they Are Spirit, and they Are life, 6.63. and his speech was not without actium, they go together in this story;
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he gives a Reason of it, as a righteous Lord, who does not though his least word might bind us to strict obedience) inforce any thing by his absolute and meer anthority,
he gives a Reason of it, as a righteous Lord, who does not though his least word might bind us to strict Obedience) enforce any thing by his absolute and mere Authority,
And in the Reason too there is an Observation that scarce any Expositor misses, whom I have read upon the place, that in the Original it is not, NONLATINALPHABET, but NONLATINALPHABET;
And in the Reason too there is an Observation that scarce any Expositor misses, whom I have read upon the place, that in the Original it is not,, but;
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and that, saies Musculus, (and indeed, who not?) is much more than if he had said theirs; to give notice, that, not only those little ones did belong to Heaven,
and that, Says Musculus, (and indeed, who not?) is much more than if he had said theirs; to give notice, that, not only those little ones did belong to Heaven,
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And as his comming to us was generall; not to some one man; not to some one Family; not to some one People, but in Mundum, into the whole World; Jesus Christ came into the World to save sinners, 1 Tim. 1.15.
And as his coming to us was general; not to Some one man; not to Some one Family; not to Some one People, but in Mundum, into the Whole World; jesus christ Come into the World to save Sinners, 1 Tim. 1.15.
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and, as S. Paul speaks there, Gal. 3.27. concerning Nations, and Sexes, and Conditions of life, that there is no difference, they are all alike, in this respect;
and, as S. Paul speaks there, Gal. 3.27. Concerning nations, and Sexes, and Conditions of life, that there is no difference, they Are all alike, in this respect;
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and that these little children, who are not able to plead their owne cause, nor to urge the strength of this Grant, which they have as largely from God,
and that these little children, who Are not able to plead their own cause, nor to urge the strength of this Grant, which they have as largely from God,
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therefore upon the sight of these Children, he does from them, as from thender flowers, gather the sweet comfort of this more particular Doctrine, to feed his Disciples with;
Therefore upon the sighed of these Children, he does from them, as from thender flowers, gather the sweet Comfort of this more particular Doctrine, to feed his Disciples with;
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add after this general invitation, Matth. 11. he claps down this as a Postscript, that they be not left out, Sinite parvulos, bring them with you too;
add After this general invitation, Matthew 11. he claps down this as a Postscript, that they be not left out, Finite Small Children, bring them with you too;
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he that provides for Pulli Corvorum, Job 38.41. the young ones of the Ravens, and is still a Helper of the friendlesse, as the Prophet stiles him, Psal. 10.16. he will also be a Father even of the fatherless, Ps. 68.5. and take speciall order for the Childrens comming;
he that provides for Pulli Ravens, Job 38.41. the young ones of the Ravens, and is still a Helper of the friendless, as the Prophet stile him, Psalm 10.16. he will also be a Father even of the fatherless, Ps. 68.5. and take special order for the Children's coming;
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once, besides this time, we read in the Gospel, that he had to do with a childe, that childe whom he propounded to his Disciples imitation, Mark 9. and both him at that time,
once, beside this time, we read in the Gospel, that he had to do with a child, that child whom he propounded to his Disciples imitation, Mark 9. and both him At that time,
Jacob knew this well enough when he was to meet his enraged Brother Esau, of whom he was greatly afraid, saies the Text, Gen. 32.7. (for indeed the rage of a Brother is rage indeed,
Jacob knew this well enough when he was to meet his enraged Brother Esau, of whom he was greatly afraid, Says the Text, Gen. 32.7. (for indeed the rage of a Brother is rage indeed,
1. That which binds men together in love, whilst they are at concord, puts them farther at variance, being once enemies) when he was to meet the wrath of this Brother, so incensed against him;
1. That which binds men together in love, while they Are At concord, puts them farther At variance, being once enemies) when he was to meet the wrath of this Brother, so incensed against him;
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he doubts he is not reconciled enough, he is driven to his utmost shift for the effecting it, to that which surely will (if any thing can) make his fury fall,
he doubts he is not reconciled enough, he is driven to his utmost shift for the effecting it, to that which surely will (if any thing can) make his fury fallen,
yet, that place tels us not, that God heard her loud cry, but that he was moved to compassion with the voice of the childe, which yet was so soft a cry, that we hear nothing of it in the story;
yet, that place tells us not, that God herd her loud cry, but that he was moved to compassion with the voice of the child, which yet was so soft a cry, that we hear nothing of it in the story;
Though the Angels that guard all men do continually behold the face of God, yet Angeli corum, NONLATINALPHABET, by way of excellence, 'tis publisht of them, that their Angels;
Though the Angels that guard all men do continually behold the face of God, yet Angeli corum,, by Way of excellence, it's published of them, that their Angels;
for not despising one of them; for, I say unto you, that in Heaven their Angels do alwayes behold the face of my Father who is in Heaven, v. 10. Such was his liking to them, that he would be made one of them, and would be prophecied unto us under that title, above all other; Parvulus natus nobis, Isa. 9.6. Ʋnto us a childe is born:
for not despising one of them; for, I say unto you, that in Heaven their Angels do always behold the face of my Father who is in Heaven, v. 10. Such was his liking to them, that he would be made one of them, and would be prophesied unto us under that title, above all other; Parvulus Born nobis, Isaiah 9.6. Ʋnto us a child is born:
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And ever since, and before, did, and does, God take special care of children, as those who being destitute of all help in themselves, have most need of his;
And ever since, and before, did, and does, God take special care of children, as those who being destitute of all help in themselves, have most need of his;
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insomuch, that as truly as David did, may all men living in a thankfull acknowledgement of his mercy, sing it of themselves, Thou art he that took me out of my Mothers womb;
insomuch, that as truly as David did, may all men living in a thankful acknowledgement of his mercy, sing it of themselves, Thou art he that took me out of my Mother's womb;
and so great love loves to enjoy the thing that's loved, that as wise Solomon brings in this wisdome of the Father, the Son of God, speaking of himself, Pro. 8.31. Deliciae meae, esse cum filiis hominum, My delight is to be with the sons of men, so will it not offend him to be spoken in his name, Deliciae meae, esse cum Filiolis hominum, My delight is to be with the Children of men:
and so great love loves to enjoy the thing that's loved, that as wise Solomon brings in this Wisdom of the Father, the Son of God, speaking of himself, Pro 8.31. Deliciae meae, esse cum filiis hominum, My delight is to be with the Sons of men, so will it not offend him to be spoken in his name, Deliciae meae, esse cum Filiolis hominum, My delight is to be with the Children of men:
but as they continued in their strife, so, duplex eadem compellatio admonitionem facit instantiorem, his second time urging the same manner of speech, did give the more earnestnesse to his advice;
but as they continued in their strife, so, duplex Same compellatio admonitionem facit instantiorem, his second time urging the same manner of speech, did give the more earnestness to his Advice;
and though they were the same words in sence, yet one might very well think them to be others, quia aures & animum saepius feriunt, because they beat upon the ears and minde of a man more often;
and though they were the same words in sense, yet one might very well think them to be Others, quia aures & animum Saepius feriunt, Because they beatrice upon the ears and mind of a man more often;
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and according to his outward appearance; and yet not unlikely to be the Disciples errors; especially the first of them, which men are prone to run upon;
and according to his outward appearance; and yet not unlikely to be the Disciples errors; especially the First of them, which men Are prove to run upon;
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as also, to fear to think too honorably of him, and to deal too bountifully with him, in his House and Houshold, has been the cause of prophanations more than enow;
as also, to Fear to think too honorably of him, and to deal too bountifully with him, in his House and Household, has been the cause of profanations more than enough;
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how from this very slip of his Disciples, which he suffered them to fall into, he is pleased to take occasion the more, to manifest his love to little Children,
how from this very slip of his Disciples, which he suffered them to fallen into, he is pleased to take occasion the more, to manifest his love to little Children,
and to leave this sweet and comfortable saying, amongst the rest of his Monuments, as a Testimony of it to all posterity, Suffer little Children to come unto me;
and to leave this sweet and comfortable saying, among the rest of his Monuments, as a Testimony of it to all posterity, Suffer little Children to come unto me;
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And 'tis no more than that which was so long since foretold by the Prophet Isaiah, in his Prophecy of the ample Restauration of the Church, chap. 49.22. They shall bring thy Sons in their arms, and thy Daughters shall be carried upon their shoulders.
And it's no more than that which was so long since foretold by the Prophet Isaiah, in his Prophecy of the ample Restauration of the Church, chap. 49.22. They shall bring thy Sons in their arms, and thy Daughters shall be carried upon their shoulders.
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that has made some of them call Baptism, Introitum ad Regnum Coelorum, Heavens entry: Some, the Sacrament of Initiation; Some, the Door; Some, the Gate of Heaven.
that has made Some of them call Baptism, Introitum ad Kingdom Coelorum, Heavens entry: some, the Sacrament of Initiation; some, the Door; some, the Gate of Heaven.
For, whereas no man can come to Christ, except he be a New man, and we are all born with the corruption of the Old man upon us, Quod natum ex carne, caro, John 3.6. That which is born of the flesh, is flesh:
For, whereas no man can come to christ, except he be a New man, and we Are all born with the corruption of the Old man upon us, Quod natum ex Carnem, Caro, John 3.6. That which is born of the Flesh, is Flesh:
Conceived in sin, and born in iniquity, Psal. 51.5. and therefore, Natura, filii irae, S. Paul assures us, Sons of wrath by nature, Eph. 2.3. Not filioli here; grown Sons of great wrath:
Conceived in since, and born in iniquity, Psalm 51.5. and Therefore, Nature, Sons irae, S. Paul assures us, Sons of wrath by nature, Ephesians 2.3. Not Flioli Here; grown Sons of great wrath:
Therefore of necessity we must be renewed, regenerate, born once again; Nisi quis Renatus fuerit, John 3.3. Except a man be born again, he cannot enter into the Kingdom of God;
Therefore of necessity we must be renewed, regenerate, born once again; Nisi quis Renatus fuerit, John 3.3. Except a man be born again, he cannot enter into the Kingdom of God;
and lay hold on, and apply unto ourselves the Grace of God offered, the merit of Christ, with the consequents thereof, Forgivenesse of our sins, justification and eternal salvation:
and lay hold on, and apply unto ourselves the Grace of God offered, the merit of christ, with the consequents thereof, Forgiveness of our Sins, justification and Eternal salvation:
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If he, and he onely, shall be saved, in an ordinary course, who believes and is baptized, Mark 16.16. may we not well reckon Baptism an ordinary means of this salvation? If of salvation, then also of those other graces which are the way unto it, regeneration, remission of sins, righteousness, and renewing of the mind; Except a man be born of water and the spirit, John 3.5. there's regeneration by it:
If he, and he only, shall be saved, in an ordinary course, who believes and is baptised, Mark 16.16. may we not well reckon Baptism an ordinary means of this salvation? If of salvation, then also of those other graces which Are the Way unto it, regeneration, remission of Sins, righteousness, and renewing of the mind; Except a man be born of water and the Spirit, John 3.5. there's regeneration by it:
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John Baptist preach'd the Baptism of Repentance for the remission of sins, Luk. 3.3. Repent, saies S. Peter, and be baptized for the remission of sins, Act. 2.28. and, Arise, says Ananias to Paul upon his conversion, and be baptized, and wash away thy sins, Act. 22.16. there's remission:
John Baptist preached the Baptism of Repentance for the remission of Sins, Luk. 3.3. repent, Says S. Peter, and be baptised for the remission of Sins, Act. 2.28. and, Arise, Says Ananias to Paul upon his conversion, and be baptised, and wash away thy Sins, Act. 22.16. there's remission:
Ye are wash'd, saies St. Paul, 1 Cor. 5. then presently follows upon that, Ye are sanctified, ye are justified, in the name of the Lord Jesus, v. 11. there be two other graces: As many of you as have been baptized into Christ, have put on Christ, Gal. 3.27. and having Christ upon us, we have his obedience, his merits, his righteousnesse; how shall he not with him also freely give us all things? Rom. 8.32.
You Are washed, Says Saint Paul, 1 Cor. 5. then presently follows upon that, You Are sanctified, you Are justified, in the name of the Lord jesus, v. 11. there be two other graces: As many of you as have been baptised into christ, have put on christ, Gal. 3.27. and having christ upon us, we have his Obedience, his merits, his righteousness; how shall he not with him also freely give us all things? Rom. 8.32.
Of his own will begat he us, with the Word of Truth, Jam. 1.18. so our Saviour Christ does joyn the Holy Ghost and Baptism, which is another effectuall meanes;
Of his own will begat he us, with the Word of Truth, Jam. 1.18. so our Saviour christ does join the Holy Ghost and Baptism, which is Another effectual means;
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God, Tit. 3. there's the principall cause, by the washing of regeneration, there's the instrumentall, v. 5. We have the steps of all the ancient Fathers of the Church walking in this Track, a warrant to us for this confidence:
God, Tit. 3. there's the principal cause, by the washing of regeneration, there's the instrumental, v. 5. We have the steps of all the ancient Father's of the Church walking in this Track, a warrant to us for this confidence:
NONLATINALPHABET we find it call'd, and NONLATINALPHABET, a second Birth, and a Divine Generation by Dionysius; NONLATINALPHABET, a being born again, by Greg. Nazianz. NONLATINALPHABET, the Bath by which we wash away our sinnes, Clem. Alexandr. Peccatorum omnium remissionem, the forgivenesse of all our sins, by S. Ambrose; Fons Divinus, quo Fideles in Creaturam novam regenerantur, by Cassiodorus, the Divine Fountain by which the Faithfull are made up into a New Creature;
we find it called, and, a second Birth, and a Divine Generation by Dionysius;, a being born again, by Greg. Nazianz, the Bath by which we wash away our Sins, Clem. Alexander. Peccatorum omnium remissionem, the forgiveness of all our Sins, by S. Ambrose; Fons Divine, quo Fideles in Creaturam novam regenerantur, by Cassiodorus, the Divine Fountain by which the Faithful Are made up into a New Creature;
That Grace which is a consequent of the Sacraments, it doth accompany them as their end, the benefit whereof whoso partakes, he receives it from God himselfe, the Author of Sacraments,
That Grace which is a consequent of the Sacraments, it does accompany them as their end, the benefit whereof whoso partakes, he receives it from God himself, the Author of Sacraments,
for, this is the instrument of God to that end and purpose, a Moral Instrument, the use whereof is in our hand, the effect in his; for the use, we have his express command; for the effect, his conditional promise: so that without our obedience to the one;
for, this is the Instrument of God to that end and purpose, a Moral Instrument, the use whereof is in our hand, the Effect in his; for the use, we have his express command; for the Effect, his conditional promise: so that without our Obedience to the one;
or received with contempt, we are not to doubt, but that they really give what they promise, and are what they signifie: The same is true here, which Solomons Wisdome observeth in the Brazen Serpent, He that turned himselfe to it was not healed by the thing he saw,
or received with contempt, we Are not to doubt, but that they really give what they promise, and Are what they signify: The same is true Here, which Solomons Wisdom observeth in the Brazen Serpent, He that turned himself to it was not healed by the thing he saw,
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but by thee, O Saviour of all, Wisd. 16.7. The necessity therefore that Ispake of, for the comming to Christ this way, for our being renewed by this second Birth, I hope appeareth:
but by thee, Oh Saviour of all, Wisdom 16.7. The necessity Therefore that Ispake of, for the coming to christ this Way, for our being renewed by this second Birth, I hope appears:
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but if there be an impossibility on our part, and that without our contempt, or neglect of his Ordinance, it shall please God we be prevented (I speak not of them that are born out of the Church, Qui foris sunt, Deus judicat, 1 Cor. 5.13. we leave them (with S. Paul ) to be judged by God, but) for them who are born in fidere, in that league which God made with Abraham and his seed for ever;
but if there be an impossibility on our part, and that without our contempt, or neglect of his Ordinance, it shall please God we be prevented (I speak not of them that Are born out of the Church, Qui Foris sunt, Deus judicat, 1 Cor. 5.13. we leave them (with S. Paul) to be judged by God, but) for them who Are born in fidere, in that league which God made with Abraham and his seed for ever;
God forbid such unmannerly, uncharitable thoughts in Christians, that because God binds our obedience to this ordinary meanes, we should likewise prescribe to him,
God forbid such unmannerly, uncharitable thoughts in Christians, that Because God binds our Obedience to this ordinary means, we should likewise prescribe to him,
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As therefore on the one side, we blame those men as too remisse, who have too mean a regard of this ordinary and immediate meanes of life, relying wholly upon the bare conceit of that eternal Election, which, notwithstanding includes a subordination of means, without which we are not actually brought to enjoy what God secretly did intend;
As Therefore on the one side, we blame those men as too remiss, who have too mean a regard of this ordinary and immediate means of life, relying wholly upon the bore conceit of that Eternal Election, which, notwithstanding includes a subordination of means, without which we Are not actually brought to enjoy what God secretly did intend;
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and therefore to build upon Gods Election, if we keep not our selves to the wayes which he hath appointed for men to walk in, is but a selfe-deceiving vanity:
and Therefore to built upon God's Election, if we keep not our selves to the ways which he hath appointed for men to walk in, is but a Self-deceiving vanity:
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So on the other side, we may as little approve the too severe conceit of those who condemn the children of Christian Parents dying before Baptism, into a place in Hell, which their owne fancies have built for them,
So on the other side, we may as little approve the too severe conceit of those who condemn the children of Christian Parents dying before Baptism, into a place in Hell, which their own fancies have built for them,
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others cruelly award them the perpetual torment of Sense, added to the losse of Gods presence (so well they agree amongst themselves, who are at discord in opinions, to the Church of England. )
Others cruelly award them the perpetual torment of Sense, added to the loss of God's presence (so well they agree among themselves, who Are At discord in opinions, to the Church of England.)
S. Austin tels us another tale, that the Sacrament of Baptism is, then, invisibly fulfild, when not contempt of Religion, but the point of necessity does exclude it.
S. Austin tells us Another tale, that the Sacrament of Baptism is, then, invisibly fulfilled, when not contempt of Religion, but the point of necessity does exclude it.
And seeing that our Baptism under the Gospel, does succeed in the very stead of Circumcision under the Law, we ought not to set a harder censure upon the Babes of believing Parents, dying without Baptism, and without contempt of it;
And seeing that our Baptism under the Gospel, does succeed in the very stead of Circumcision under the Law, we ought not to Set a harder censure upon the Babes of believing Parents, dying without Baptism, and without contempt of it;
or the cruelty of Pharaoh, Exod. 3. or of Antiochus, 1 Maccab. 1. suffered not to see the eighth day of their age, till when by the Law they might not be circumcised:
or the cruelty of Pharaoh, Exod 3. or of Antiochus, 1 Maccab 1. suffered not to see the eighth day of their age, till when by the Law they might not be circumcised:
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and to make men rather partial than cruel Judges, as having reason in a charitable presumption, to gather a great likelihood of their salvation, to whom the benefit of believing Parents being given, the rest that should follow is prevented by some such casualty,
and to make men rather partial than cruel Judges, as having reason in a charitable presumption, to gather a great likelihood of their salvation, to whom the benefit of believing Parents being given, the rest that should follow is prevented by Some such casualty,
The Disciples here may be suspected to be in a fair way to have turn'd Anabaptists; they lik'd not that Children should come to Christ: but Christ was displeased with them;
The Disciples Here may be suspected to be in a fair Way to have turned Anabaptists; they liked not that Children should come to christ: but christ was displeased with them;
and to the encreasing of his Kingdome) should, from this ill example of theirs, take advantage afterwards to establish such a Sect, he nips it in the bud;
and to the increasing of his Kingdom) should, from this ill Exampl of theirs, take advantage afterwards to establish such a Sect, he nips it in the bud;
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Could any man have thought, that so long as this Canon had been in force, it should not have been preservative strong enough against that poison, which the Divel hath since instill'd into some mens brains, who have enacted a Statute in their Conventicle,
Could any man have Thought, that so long as this Canon had been in force, it should not have been preservative strong enough against that poison, which the devil hath since instilled into Some men's brains, who have enacted a Statute in their Conventicle,
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as it were in spight of this, that till they come to years of discretion, to the use of reason, they come not to Baptism, that is to say (say Christ what he will) till they cease to be children, they shall in no wise come to Christ:
as it were in spite of this, that till they come to Years of discretion, to the use of reason, they come not to Baptism, that is to say (say christ what he will) till they cease to be children, they shall in no wise come to christ:
and not light upon this Ear of good Wheat which growes in so many of them? Me thinks the Divels should have clapt these three Gospels into the Inquisition, or caused the Council of Trent to have taken them into their consideration, to have enlarg'd their Index expurgatorius, and expurg'd this sweet command of Christ out of all these three Evangelists,
and not Light upon this Ear of good Wheat which grows in so many of them? Me thinks the Devils should have clapped these three Gospels into the Inquisition, or caused the Council of Trent to have taken them into their consideration, to have enlarged their Index expurgatorius, and expurged this sweet command of christ out of all these three Evangelists,
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which, had it been of force, S. Peter had also long since, with his too much modesty, depriv'd himselfe of that mysticall heavenly blessing of having his feet wash'd with our Saviours owne hands;
which, had it been of force, S. Peter had also long since, with his too much modesty, deprived himself of that mystical heavenly blessing of having his feet washed with our Saviors own hands;
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but what Christ said then to him (who was but a Childe in the knowledge of Heavenly Mysteries) the same may the Ministers of Christ, in his Name, pronounce to any of these Children, upon the like occasion, Quod ego facio, tu nescis modo, What I do thou knowest not yet,
but what christ said then to him (who was but a Child in the knowledge of Heavenly Mysteres) the same may the Ministers of christ, in his Name, pronounce to any of these Children, upon the like occasion, Quod ego facio, tu Nescis modo, What I do thou Knowest not yet,
(not to ward this blow with the original Text, which does not signifie to teach, but to make Disciples, but to try it out with their owne translated weapon) See, (say they) The Word preach'd and the Sacrament must go together,
(not to ward this blow with the original Text, which does not signify to teach, but to make Disciples, but to try it out with their own translated weapon) See, (say they) The Word preached and the Sacrament must go together,
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No Baptism therefore (say they) before a Profession of their Faith: S. Austin makes answer to Boniface, a Bishop in his time concerning this very difficulty,
No Baptism Therefore (say they) before a Profession of their Faith: S. Austin makes answer to Boniface, a Bishop in his time Concerning this very difficulty,
whether it may truly be said for Infants at the time of their Baptism, as we use by our Godfathers, that they do believe? and the effect of his Answer, is, Yea; but with this distinction;
whither it may truly be said for Infants At the time of their Baptism, as we use by our Godfathers, that they do believe? and the Effect of his Answer, is, Yea; but with this distinction;
but, that habit of faith, which afterward doth come with years, is but a farther building up of the same Edifice, the first foundation whereof was laid by the Sacrament of Baptism;
but, that habit of faith, which afterwards does come with Years, is but a farther building up of the same Edifice, the First Foundation whereof was laid by the Sacrament of Baptism;
but onely bring unto ripenesse the very seed that was sown before? We are then Believers, because then we begin to be that, which more of Gods Grace, in processe of time, makes perfect:
but only bring unto ripeness the very seed that was sown before? We Are then Believers, Because then we begin to be that, which more of God's Grace, in process of time, makes perfect:
But, not to trouble your patience too long with discussing these points, a thing fitter for the Schools; and because there is more Pulpit - matter in the other part of the Text, let this, in one word, be the Church's Challenge to them;
But, not to trouble your patience too long with discussing these points, a thing fitter for the Schools; and Because there is more Pulpit - matter in the other part of the Text, let this, in one word, be the Church's Challenge to them;
than Christ gave to these; or, that the same reason applied to the seed of faithfull Parentage, whom the Apostle avows to be holy from the very birth, 1 Cor. 7.14. will not make them also capable of an equal blessing;
than christ gave to these; or, that the same reason applied to the seed of faithful Parentage, whom the Apostle avows to be holy from the very birth, 1 Cor. 7.14. will not make them also capable of an equal blessing;
not his seed according to the flesh only, but even vobis, & filiis. vestris, as S. Peter preach'd it generally to them, all of so many severall Nations, Act. 2.39.
not his seed according to the Flesh only, but even vobis, & filiis. vestris, as S. Peter preached it generally to them, all of so many several nations, Act. 2.39.
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No, saies our Anabaptist (that loves to imbrue his hands, with Pharaoh and Hered in the spiritual death (as much as in him lies) of so many tender Sucklings) not illorum for all this;
No, Says our Anabaptist (that loves to imbrue his hands, with Pharaoh and Heard in the spiritual death (as much as in him lies) of so many tender Sucklings) not Illorum for all this;
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but that which the most reverend Interpreters of Scripture in the purest times (how little soever they regard their Elder Books) have laid before them,
but that which the most reverend Interpreters of Scripture in the Purest times (how little soever they regard their Elder Books) have laid before them,
and these here are Children, and that little ones; if NONLATINALPHABET will not serve, they are NONLATINALPHABET; if Parvi be not small enough, they are Parvuli, the diminutive little children;
and these Here Are Children, and that little ones; if will not serve, they Are; if Parvi be not small enough, they Are Children, the diminutive little children;
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lap-children S. Mark makes them, for he reports, Christ tooke them in his arms when he blessed them, 10.26. as we do little children when we baptize them;
lap-children S. Mark makes them, for he reports, christ took them in his arms when he blessed them, 10.26. as we do little children when we baptise them;
And in it, having first acknowledged the simplicity of the Truth in the literal sense, we will follow the Fathers in this Allegory, seeing the Scripture does often abound in severall senses, all agreeing to the Analogy of faith.
And in it, having First acknowledged the simplicity of the Truth in the literal sense, we will follow the Father's in this Allegory, seeing the Scripture does often abound in several Senses, all agreeing to the Analogy of faith.
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Are we driven then here to Nicodemus his question? How can a man be a child when he is old? Can he enter the second time into his Mothers womb? No, 'tis not the age of a child that Christ requires,
are we driven then Here to Nicodemus his question? How can a man be a child when he is old? Can he enter the second time into his Mother's womb? No, it's not the age of a child that christ requires,
but that that innocency and humility which does naturally appear in them, should, by Education and Grace, be practised in as many of us as would finde the way to Heaven;
but that that innocency and humility which does naturally appear in them, should, by Education and Grace, be practised in as many of us as would find the Way to Heaven;
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and our Saviour Christ expounds it for the later, Whoso shall humble himselfe as this little childe, the same is greatest in the Kingdom of Heaven, Matt. 18.4.
and our Saviour christ expounds it for the later, Whoso shall humble himself as this little child, the same is greatest in the Kingdom of Heaven, Matt. 18.4.
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S. Paul forbids that in that place to the Corinthians, Be not childish in understanding, and (perhaps he too) chides those men, Heb. 5.12. who were so childishly ignorant, that they had yet need of milke, and not of strong meat: Solomon is weary of induring them, Quousque parvuli diligitis Infantiam? Prov. 1.22. How long, ye simple ones, will ye love simplicity? But they are propounded to our imitation, in regard of those good qualities, in which God is specially delighted;
S. Paul forbids that in that place to the Corinthians, Be not childish in understanding, and (perhaps he too) chides those men, Hebrew 5.12. who were so childishly ignorant, that they had yet need of milk, and not of strong meat: Solomon is weary of enduring them, How long Children diligitis Infantiam? Curae 1.22. How long, you simple ones, will you love simplicity? But they Are propounded to our imitation, in regard of those good qualities, in which God is specially delighted;
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This Innocency we must not so understand, as I finde some of the Papists, in expounding this place, are willing to do, who thinke that children, upon their Baptism, are so clear from sin, that,
This Innocency we must not so understand, as I find Some of the Papists, in expounding this place, Are willing to do, who think that children, upon their Baptism, Are so clear from since, that,
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They are indeed in that Well-spring of New Birth, so throughly wash'd from the guilt of Original sin which they brought with them into the world, that it is not laid to their charge to condemn them;
They Are indeed in that Wellspring of New Birth, so thoroughly washed from the guilt of Original since which they brought with them into the world, that it is not laid to their charge to condemn them;
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I will plead with thee, saies God, because thou sayest, I have not sinned, Jer. 2.35. Innocent we may be, as Job was, who, maugre the Divels malice, yet held fast his innocency, Job 2.3.
I will plead with thee, Says God, Because thou Sayest, I have not sinned, Jer. 2.35. Innocent we may be, as Job was, who, maugre the Devils malice, yet held fast his innocency, Job 2.3.
I, In all the Commandments and Ordinances of God, without reproofe, Luke 1.6. but how without reproofe? S. Austin does interpret it to Innocentius, sine querela, non sine peccato;
I, In all the commandments and Ordinances of God, without reproof, Lycia 1.6. but how without reproof? S. Austin does interpret it to Innocentius, sine querela, non sine Peccato;
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and needeth no exposition, God hath concluded all under sin ) the other, some great offence (as David calleth it) some malicious wickednesse, some hainous, notorious scandalous sin, culpable in the eys of men,
and needs no exposition, God hath concluded all under since) the other, Some great offence (as David calls it) Some malicious wickedness, Some heinous, notorious scandalous since, culpable in the eyes of men,
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but to magnifie the arm of flesh, and the nature of man, more than reason admits (as the Pelagians of our Time do) and by a sophistical and deceitfull conclusion, to seek to obscure the Truth,
but to magnify the arm of Flesh, and the nature of man, more than reason admits (as the Pelagians of our Time do) and by a sophistical and deceitful conclusion, to seek to Obscure the Truth,
and to overreach the World in this point, that because they finde in the Scripture often mention of the Innocency, Justice, Righteousnesse, Perfection of the Children of God, (dissembling,
and to overreach the World in this point, that Because they find in the Scripture often mention of the Innocency, justice, Righteousness, Perfection of the Children of God, (dissembling,
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but he that humbleth himselfe shall be exalted, there in S. Luke; exalted indeed, for he shall be the greatest in the Kingdom of Heaven, here in S. Matthew.
but he that Humbleth himself shall be exalted, there in S. Lycia; exalted indeed, for he shall be the greatest in the Kingdom of Heaven, Here in S. Matthew.
What childe, though never so Nobly born, though the Son of a Prince, takes advantage from the greatnesse of his birth, to lessen his Humility? Who ever saw spark of pride in Swathing-clouts? or the least shew of disdain for any usage,
What child, though never so Nobly born, though the Son of a Prince, Takes advantage from the greatness of his birth, to lessen his Humility? Who ever saw spark of pride in Swathing-clouts? or the least show of disdain for any usage,
I, as he would come to us by the name of a Childe, Ecce, Parvulus natus, so he propounds himself the Pattern of nothing so expresly, as of this vertue;
I, as he would come to us by the name of a Child, Ecce, Parvulus Born, so he propounds himself the Pattern of nothing so expressly, as of this virtue;
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here, If any seems to be wise, let him become a fool, that he may be wise, 1 Cor. 3.18. Here, He that findeth his life shall lose it, and he that loseth his life for my sake shall finde it, Matth. 10.39. Here, Whosoever will be great, let him be your Minister, and whosoever will be chief, let him be your servant, Matth. 20.26.
Here, If any seems to be wise, let him become a fool, that he may be wise, 1 Cor. 3.18. Here, He that finds his life shall loose it, and he that loses his life for my sake shall find it, Matthew 10.39. Here, Whosoever will be great, let him be your Minister, and whosoever will be chief, let him be your servant, Matthew 20.26.
and gave him a Name above every Name, Phil. 2.9. and even therefore, saies S. Paul; and here, Whosoever shall humble himself as this little Childe, the same is greatest in the Kingdom of Heaven, Matth. 18.4.
and gave him a Name above every Name, Philip 2.9. and even Therefore, Says S. Paul; and Here, Whosoever shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven, Matthew 18.4.
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just so said Samuel to Saul, When thou wast little in thine own sight, then wast thou not made the Head of the Tribes? then the Lord annointed thee King over Israel, 1 Sam. 15.17. God looks upon us, as we look upon things through a Perspective-Glasse;
just so said Samuel to Saul, When thou wast little in thine own sighed, then wast thou not made the Head of the Tribes? then the Lord anointed thee King over Israel, 1 Sam. 15.17. God looks upon us, as we look upon things through a Perspective-Glasse;
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that they are rich, and increased with goods, &c. when they are poor and miserable, they that thus belye themselves with a false conceit of Greatnesse, God looks not on them at all, He that telleth lyes shall not tarry in my sight, Psal. 101. But behold, the eye of the Lord is upon them that fear him, that are so little as to be afraid, and so humble as to mistrust themselves,
that they Are rich, and increased with goods, etc. when they Are poor and miserable, they that thus belie themselves with a false conceit of Greatness, God looks not on them At all, He that Telleth lies shall not tarry in my sighed, Psalm 101. But behold, the eye of the Lord is upon them that Fear him, that Are so little as to be afraid, and so humble as to mistrust themselves,
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and to put their trust in his mercy, Psal. 33.17. Those that do with the ten Lepers in S. Luke, and with the humble Publican, stare à longe, stand a far off:
and to put their trust in his mercy, Psalm 33.17. Those that do with the ten Lepers in S. Lycia, and with the humble Publican, stare à long, stand a Far off:
(yes, like men, like natural men he is, but not like Children, like these Children) and he makes himselfe most unworthy of this Kingdome who sayes of himselfe,
(yes, like men, like natural men he is, but not like Children, like these Children) and he makes himself most unworthy of this Kingdom who Says of himself,
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Non, Non sum dignus, we learn from one that was worthier than any of us, a greater than whom was not among the sons of women, Matth. 11.11. I am not worthy to loose the latchet of his shooe, Luke 3.16. Quis ego sum, Domine? was the question of a great King, Lord, who am I? saies David, 1 Chron. 29.14. and minor sum, was the answer of a holy Patriarch, I am lesse than the least of thy mercies, saies Jacob, Gen. 32.10.
Non, Non sum Dignus, we Learn from one that was Worthier than any of us, a greater than whom was not among the Sons of women, Matthew 11.11. I am not worthy to lose the latchet of his shoe, Lycia 3.16. Quis ego sum, Domine? was the question of a great King, Lord, who am I? Says David, 1 Chronicles 29.14. and minor sum, was the answer of a holy Patriarch, I am less than the least of thy Mercies, Says Jacob, Gen. 32.10.
but especially from that daring sin Angusta Porta; though this Kingdome within be spacious and glorious, yet the gate is streight that leads unto life:
but especially from that daring since Augusta Porta; though this Kingdom within be spacious and glorious, yet the gate is straight that leads unto life:
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it wrestleth, and striveth with God, according to the policy of Jacob; that is, winneth by yielding, and the lower it stoops to the ground, the more advantage it gets to obtain the blessing:
it wrestleth, and striveth with God, according to the policy of Jacob; that is, wins by yielding, and the lower it stoops to the ground, the more advantage it gets to obtain the blessing:
even to him that is poor, and of a contrite spirit, and trembleth at my words, Isa. 66.2. What was it in the blessed Virgin, (the Mother of Gods First-born, the Glory and Flower of Woman-kinde) that God regarded so much? she tels us in her Magnificat, He hath regarded the lowlinesse of his Handmaid;
even to him that is poor, and of a contrite Spirit, and Trembleth At my words, Isaiah 66.2. What was it in the blessed Virgae, (the Mother of God's Firstborn, the Glory and Flower of Womankind) that God regarded so much? she tells us in her Magnificat, He hath regarded the lowliness of his Handmaid;
I must end with this one Observation more, that ye may be assur'd 'tis this Grace of Humility is intended in the Talium of my Text, this especially in which we must be like these children,
I must end with this one Observation more, that you may be assured it's this Grace of Humility is intended in the Talium of my Text, this especially in which we must be like these children,
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if we will gain the Kingdom of Heaven, because the very same blessing, in the very same words, is, in another place of the Gospel, by Gods Charter, confirm'd upon the very same Vertue, Blessed are the poor in spirit, Matt. 5.3. quoniam ipsorum est Regnum Coelorum, for theirs is the Kingdom of Heaven:
if we will gain the Kingdom of Heaven, Because the very same blessing, in the very same words, is, in Another place of the Gospel, by God's Charter, confirmed upon the very same Virtue, Blessed Are the poor in Spirit, Matt. 5.3. quoniam Ipsorum est Kingdom Coelorum, for theirs is the Kingdom of Heaven:
And if we hope to enter this Kingdom, by the help of this humble Poverty in spirit, let none of us be so proud to refuse to learne and practise the Prayer of a King against Pride, Let not the foot of Pride come against me, Psal. 36.12. (Let not the proud man insult o're me,
And if we hope to enter this Kingdom, by the help of this humble Poverty in Spirit, let none of us be so proud to refuse to Learn and practise the Prayer of a King against Pride, Let not the foot of Pride come against me, Psalm 36.12. (Let not the proud man insult over me,
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I, let not the sinne of Pride get any foothold in my heart, so the very Letter will warrant S. Austin's Exposition, Non veniat mihi pes superbiae ) that so, we being like little Children, may be suffered to come to this Child that was born to us, that we may meeke and lowly creep to him, who himselfe is meek and lowly in heart;
I, let not the sin of Pride get any foothold in my heart, so the very letter will warrant S. Austin's Exposition, Non Veniat mihi pes superbiae) that so, we being like little Children, may be suffered to come to this Child that was born to us, that we may meek and lowly creep to him, who himself is meek and lowly in heart;
who himselfe was thus highly exalted, to this Kingdom, not without his Propter quod, even for this cause, that he humbled himselfe, and who will, with the Reward of the same Kingdome, make good his promise upon all his humble, his little Children, Suffer little Children, and forbid them not to come unto me,
who himself was thus highly exalted, to this Kingdom, not without his Propter quod, even for this cause, that he humbled himself, and who will, with the Reward of the same Kingdom, make good his promise upon all his humble, his little Children, Suffer little Children, and forbid them not to come unto me,
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A SERMON Preached before the SACRED MAJESTY OF K. JAMES, When he was entertain'd at the Right Honorable, the Earl of Northampton's House, in Castle-Ashby. Matth. 21.13. My House shall be called the House of Prayer.
A SERMON Preached before the SACRED MAJESTY OF K. JAMES, When he was entertained At the Right Honourable, the Earl of Northampton's House, in Castle-Ashby. Matthew 21.13. My House shall be called the House of Prayer.
OUR Saviour Christ, a little before he humbled himselfe to death, the shamefull death, would, by this extraordinary act of Power, proclaim to the World, that he did indeed humble himselfe; none else could do it;
OUR Saviour christ, a little before he humbled himself to death, the shameful death, would, by this extraordinary act of Power, proclaim to the World, that he did indeed humble himself; none Else could do it;
that Pilate was deceiv'd in his imaginary Power he thought he had to crucifie him, or to release him, John 19.10. that he was the good Shepheard, who gave his life for his Sheep, John 10.11. No man could take it from him, but he laid it down of himselfe, v. 18. Therefore he would ride in triumph into Jerusalem; and in the Temple, his Fathers House, he would do an act (of Justice, true;
that Pilate was deceived in his imaginary Power he Thought he had to crucify him, or to release him, John 19.10. that he was the good Shepherd, who gave his life for his Sheep, John 10.11. No man could take it from him, but he laid it down of himself, v. 18. Therefore he would ride in triumph into Jerusalem; and in the Temple, his Father's House, he would do an act (of justice, true;
and the shewing his glory on the Mount in his Transfiguration, might exceed those, yet, Mihi inter omnia signa quae fecit, hoc videtur mirabilius, I account none like this (saies he) that one Man, at that time grown contemptible amongst them,
and the showing his glory on the Mount in his Transfiguration, might exceed those, yet, Mihi inter omnia Signs Quae fecit, hoc videtur mirabilius, I account none like this (Says he) that one Man, At that time grown contemptible among them,
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so far, that they had even mark'd him out for slaughter, should then (maugre the anger of the many Priests, of the Chiefe Priests, who were so potent in that place) play Rex among them (as Zachary's prophecy of him is applied to this one particular action) should overthrow their Tables and their Seats, and send them all packing, not any of them, not all of them daring to resist him:
so Far, that they had even marked him out for slaughter, should then (maugre the anger of the many Priests, of the Chief Priests, who were so potent in that place) play Rex among them (as Zachary's prophecy of him is applied to this one particular actium) should overthrow their Tables and their Seats, and send them all packing, not any of them, not all of them daring to resist him:
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and who can think otherwise? As when in the Garden over Kedron, Captain Judas, and his Band of men came arm'd to take him he did, with a word (and his Aspect now, was as his language then) with an Ego sum, Joh. 18.6 I am (that dreadfull name of his Deity, by which he would of old be made known to the Egyptians) cast them all upon their backs.
and who can think otherwise? As when in the Garden over Kedron, Captain Judas, and his Band of men Come armed to take him he did, with a word (and his Aspect now, was as his language then) with an Ego sum, John 18.6 I am (that dreadful name of his Deity, by which he would of old be made known to the egyptians) cast them all upon their backs.
no, he sought not his own glory, he had told them plainly before, John 8.50. nay, he shunn'd it, when they would have taken him by force, to make him a King, John 6.15. His Kingdom was not of this world:
no, he sought not his own glory, he had told them plainly before, John 8.50. nay, he shunned it, when they would have taken him by force, to make him a King, John 6.15. His Kingdom was not of this world:
Jo. 18.36 But I honour my Father, saies he, John 8.49. He goes to his House, and all the honour he had received by the Peoples late acclamations, he gives up to him;
John 18.36 But I honour my Father, Says he, John 8.49. He Goes to his House, and all the honour he had received by the Peoples late acclamations, he gives up to him;
wist ye not, (so he satisfies his Mothers griefe for his absence) Wist ye not that I must be about my Fathers business? Luke 2.49. This in particular above all other businesses, he took speciall care of;
wist you not, (so he Satisfies his Mother's grief for his absence) Wist you not that I must be about my Father's business? Luke 2.49. This in particular above all other businesses, he took special care of;
against the first Passeover that we read he shewed himselfe at, (that S. John only tels us of) He whipt them out of the Temple, Ʋers. 15. and poured out the Money, and overthrew the Tables:
against the First Passover that we read he showed himself At, (that S. John only tells us of) He whipped them out of the Temple, Ʋers. 15. and poured out the Money, and overthrew the Tables:
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he will to the Temple, and sweep it clean before he goes, and once again, cast out all that sold and bought there, Mark 11.15. Lu. 19.45 and overthrow the Tables, and the Seats;
he will to the Temple, and sweep it clean before he Goes, and once again, cast out all that sold and bought there, Mark 11.15. Lu. 19.45 and overthrow the Tables, and the Seats;
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And this we have followed by Christ, with the greatest measure of severity that ever was forced from him in any other of his actions that we read of in all the story of his life:
And this we have followed by christ, with the greatest measure of severity that ever was forced from him in any other of his actions that we read of in all the story of his life:
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for the slaughter, dumb, Joh. 1.29 and not opening his mouth the Agnus Dei, not of Rome, but of the World; meeknesse was his Vertue, his exemplary Vertue, that he professed to teach,
for the slaughter, dumb, John 1.29 and not opening his Mouth the Agnus Dei, not of Room, but of the World; meekness was his Virtue, his exemplary Virtue, that he professed to teach,
but that, through him, it might be saved, John 3.17. He was the Instrument of Gods mercy, the Peace-Maker, ( blessed Title for ever) the means of reconcilement betwixt God and the World;
but that, through him, it might be saved, John 3.17. He was the Instrument of God's mercy, the Peace-Maker, (blessed Title for ever) the means of reconcilement betwixt God and the World;
first falls upon himselfe, the very Peace-Maker, and after, upon his Fathers Enemies; then Zelus Domus tuae comedit me, Psal. 69.9. The zeal of thine House hath eaten me up;
First falls upon himself, the very Peace-Maker, and After, upon his Father's Enemies; then Zeal Domus tuae comedit me, Psalm 69.9. The zeal of thine House hath eaten me up;
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and us Moses, to whom God himselfe gives testimony of being endowed with this Vertue of Christ's, that he was very meek, above all the men that were upon the face of the Earth, Num. 12.3.
and us Moses, to whom God himself gives testimony of being endowed with this Virtue of Christ's, that he was very meek, above all the men that were upon the face of the Earth, Num. 12.3.
thy King commeth unto thee meek, Zach. 9.9. yet, when he sees the place appointed for his Fathers worship converted to a petty Staple of Merchandize, Gods House of Prayer made a Den of Thieves, this was a height of Sin, to beget an anger in him who was made of mildnesse;
thy King comes unto thee meek, Zach 9.9. yet, when he sees the place appointed for his Father's worship converted to a Petty Staple of Merchandise, God's House of Prayer made a Den of Thieves, this was a height of since, to beget an anger in him who was made of mildness;
received one Publican into his Service, and one Thiefe into his favour, nay, into his very Paradise; suffered the Betrayer of him to dip in the dish with him;
received one Publican into his Service, and one Thief into his favour, nay, into his very Paradise; suffered the Betrayer of him to dip in the dish with him;
bear with great sins, and great Sinners in other kindes, yet, If any man defile the Temple of God, him shall God destroy 1 Cor. 3.17. he is more mov'd, expresses greater indignation at this, than in all his life besides;
bear with great Sins, and great Sinners in other Kinds, yet, If any man defile the Temple of God, him shall God destroy 1 Cor. 3.17. he is more moved, Expresses greater Indignation At this, than in all his life beside;
He seems here to forget his Office of Mercy which he came for (save that severity against Sacriledge, is favour to the Saints, in rescuing the place of their solemn Assemblies from rude and covetous prophanenesse) and to be wholly set upon execution of judgment.
He seems Here to forget his Office of Mercy which he Come for (save that severity against Sacrilege, is favour to the Saints, in rescuing the place of their solemn Assemblies from rude and covetous profaneness) and to be wholly Set upon execution of judgement.
and that he be sore displeased, he does not shut up his loving kindnesse in his sore displeasure, Psal. 77.9. It is not altogether S. James his Judicium sine Misericordia, 2.13. Judgment without Mercy: No, Deus diligit Misericordiam & Judicium, Psal. 33.5. He loveth Mercy and Judgment, the earth is full of his goodnesse:
and that he be soar displeased, he does not shut up his loving kindness in his soar displeasure, Psalm 77.9. It is not altogether S. James his Judicium sine Misericordia, 2.13. Judgement without Mercy: No, Deus diligit Misericordiam & Judicium, Psalm 33.5. He loves Mercy and Judgement, the earth is full of his Goodness:
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They who will sing unto the Lord as David did, their Song must be of Mercy and Judgment, as David's was, Psal. 101.1. even in this Judgment he remembers Mercy: He will not proceed in Justice against them, without a mercifull inclining to give them a reason of this his proceeding;
They who will sing unto the Lord as David did, their Song must be of Mercy and Judgement, as David's was, Psalm 101.1. even in this Judgement he remembers Mercy: He will not proceed in justice against them, without a merciful inclining to give them a reason of this his proceeding;
to stay them from murmuring, he prevents with a scriptum est, so that if they will not know him to be the Lord, they shall not choose but know, if they do murmur, their murmuring is against the Lord;
to stay them from murmuring, he prevents with a Scriptum est, so that if they will not know him to be the Lord, they shall not choose but know, if they do murmur, their murmuring is against the Lord;
he shews them the right use and end, why, and for which that house was founded out of Isaias 56.7. My House shall be called the house of Prayer, and the intolerable abuse they had put upon it, out of Jer. 7.11. ye have made it a Den of Thieves.
he shows them the right use and end, why, and for which that house was founded out of Isaiah 56.7. My House shall be called the house of Prayer, and the intolerable abuse they had put upon it, out of Jer. 7.11. you have made it a Den of Thieves.
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it shall not only be so, but, NONLATINALPHABET, by way of excellence, It shall he called. Domus Mea, Domus Orationis vocabitur, My House shall be called the House of Prayer. My House.
it shall not only be so, but,, by Way of excellence, It shall he called. Domus Mea, Domus Orationis vocabitur, My House shall be called the House of Prayer. My House.
Here's first, this House appropriated to God, and his claim put in for his speciall title to it: Three common titles there are that God has to all things in the world, by which they become properly all his, his by all right: 1. the unquestionable right of Creation;
Here's First, this House appropriated to God, and his claim put in for his special title to it: Three Common titles there Are that God has to all things in the world, by which they become properly all his, his by all right: 1. the unquestionable right of Creation;
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and children also, v. 19. and those of both sorts, sons and daughters, as it is expresly set downe, v. 13. Man cannot preserve himself, and his cattel much lesse;
and children also, v. 19. and those of both sorts, Sons and daughters, as it is expressly Set down, v. 13. Man cannot preserve himself, and his cattle much less;
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'tis thou O God, that preservest Man and Beast, Psal. 36.6. 'Tis thou, O God, that saist, the Cattel upon a thousand hills are mine, at my keeping, Psal. 50.10.
it's thou Oh God, that preservest Man and Beast, Psalm 36.6. It's thou, Oh God, that Sayest, the Cattle upon a thousand hills Are mine, At my keeping, Psalm 50.10.
But yet, in particular, besides Nature, some other respect there is in God, as it were in a civil and moral kind, whereby things become yet further his;
But yet, in particular, beside Nature, Some other respect there is in God, as it were in a civil and moral kind, whereby things become yet further his;
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And therefore he might freely give it as a Patrimony to his Son, the uttermost parts of the earth for his possession, Psal. 2.8. yet the earth he hath given too to the children of men, Psal. 115.16.
And Therefore he might freely give it as a Patrimony to his Son, the uttermost parts of the earth for his possession, Psalm 2.8. yet the earth he hath given too to the children of men, Psalm 115.16.
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But still the Land of Canaan is Terra mea, my Land, 2 Chron. 7.20. the rest (as himselfe speaks of his Vineyard ) he sets out, and lets out to Husbandmen at large, (though he does not encrease his wealth by their price ) who Hold of him in Capite, in Christ their Head;
But still the Land of Canaan is Terra mea, my Land, 2 Chronicles 7.20. the rest (as himself speaks of his Vineyard) he sets out, and lets out to Husbandmen At large, (though he does not increase his wealth by their price) who Hold of him in Capite, in christ their Head;
as partaking of my special love and favour; all Israel, my People, but more peculiarly, the Tribe of Levi mine; Israel mine Inheritance, Deut. 9.26. but to the Priests and Levites, the Lord himself is their Inheritance, Deut. 18.2. O ye, the whole House of Israel, trust in the Lord, he is their Helper and Defender, Psal. 115.9. He shall blesse the House of Israel;
as partaking of my special love and favour; all Israel, my People, but more peculiarly, the Tribe of Levi mine; Israel mine Inheritance, Deuteronomy 9.26. but to the Priests and Levites, the Lord himself is their Inheritance, Deuteronomy 18.2. Oh you, the Whole House of Israel, trust in the Lord, he is their Helper and Defender, Psalm 115.9. He shall bless the House of Israel;
But Solomon shall build a House for my Name, saies God, 1 Chron. 22.10. His Name is great in all Israel, Psal. 76.1. but here it dwels; Go to my Palace in Shilo, ubi habitavit Nomen meum a principio, Jer. 7.12. where my Name hath dwelt from the beginning.
But Solomon shall built a House for my Name, Says God, 1 Chronicles 22.10. His Name is great in all Israel, Psalm 76.1. but Here it dwells; Go to my Palace in Shilo, ubi Habitavit Nome meum a principio, Jer. 7.12. where my Name hath dwelled from the beginning.
and, though it be after called, The Tabernacle of the Congr-gation, Exod. 28.43. ('twas theirs to serve God in) yet it has an earlier Name, which must not be forgotten;
and, though it be After called, The Tabernacle of the Congr-gation, Exod 28.43. ('twas theirs to serve God in) yet it has an earlier Name, which must not be forgotten;
Some go further, and observe, that Mountains and Groves served instead of this, and for this same purpose, in the time of the Patriarchs, that Abraham planted a Grove, and called there on the Name of the Lord, the everlasting God, Gen. 21.33. and that he had his Mountain in the land of Moria, whereon to appear before God with sacrifice, Gen. 22.2. and his Altar about Bethel, Gen. 13.4. and there he called on the Name of the Lord:
some go further, and observe, that Mountains and Groves served instead of this, and for this same purpose, in the time of the Patriarchs, that Abraham planted a Grove, and called there on the Name of the Lord, the everlasting God, Gen. 21.33. and that he had his Mountain in the land of Moria, whereon to appear before God with sacrifice, Gen. 22.2. and his Altar about Bethel, Gen. 13.4. and there he called on the Name of the Lord:
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himselfe drew the modell for his own House, being himselfe Architect-Generall (in the most general and inclusive sence of the word) for all the Princes and people too of the earth,
himself drew the model for his own House, being himself Architect-Generall (in the most general and inclusive sense of the word) for all the Princes and people too of the earth,
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And against the time that they should come to settle themselves in the Land which he promised to their Fathers, he gives them a strict command concerning that House which should be built, Ʋnto the place which the Lord your God shall choose to put his name there,
And against the time that they should come to settle themselves in the Land which he promised to their Father's, he gives them a strict command Concerning that House which should be built, Ʋnto the place which the Lord your God shall choose to put his name there,
even unto his habitation shall ye seek, and thither shall you come, Deut. 12.5. The honour of building this House David did much desire to have, and Solomon did much rejoice to have:
even unto his habitation shall you seek, and thither shall you come, Deuteronomy 12.5. The honour of building this House David did much desire to have, and Solomon did much rejoice to have:
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though 'twas view'd with great griefe, to see how short it came of the glory of the former, yet the loud shouts for joy were equall to the voice of weeping, Ezra 3.13.
though 'twas viewed with great grief, to see how short it Come of the glory of the former, yet the loud shouts for joy were equal to the voice of weeping, Ezra 3.13.
Besides which Temple, there were, both in other parts of the Land, and even in Jerusalem, by processe of time, no small number of Synagogues (Houses of God all) for men to resort unto for his publick service;
Beside which Temple, there were, both in other parts of the Land, and even in Jerusalem, by process of time, no small number of Synagogues (Houses of God all) for men to resort unto for his public service;
but as soon as he blessed them with favour in the eyes of Princes, and blessed Princes with his favour of Christianity, they were not well till they had expressed their thankfulnesse that way;
but as soon as he blessed them with favour in the eyes of Princes, and blessed Princes with his favour of Christianity, they were not well till they had expressed their thankfulness that Way;
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Good Constantine presently finisht one for him at Jerusalem, and gave it up into his hands with very solemne performance, the greatest part of the Bishops of Christendome meeting at it, each one setting forth that action to his power in Orations and Sermons,
Good Constantine presently finished one for him At Jerusalem, and gave it up into his hands with very solemn performance, the greatest part of the Bishops of Christendom meeting At it, each one setting forth that actium to his power in Orations and Sermons,
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and the Emperours and his Childrens good, &c. Athanasius, in his Apology to Constantius, reports the like of a Bishop of Alexandria, in a work of the like magnificence:
and the emperors and his Children's good, etc. Athanasius, in his Apology to Constantius, reports the like of a Bishop of Alexandria, in a work of the like magnificence:
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And after them the worke went up apace throughout the coasts of Christendome, and they that hewed timber out of the thick trees, were known to bring it to an excellent work, Psal. 74.5.
And After them the work went up apace throughout the coasts of Christendom, and they that hewed timber out of the thick trees, were known to bring it to an excellent work, Psalm 74.5.
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and made them set their faces, not toward, but against the Temple ) who, because these Houses had whilome, been stained with Idolatry, would have burned them to cleanse them, would have had them pull'd down and levell'd with the ground;
and made them Set their faces, not towards, but against the Temple) who, Because these Houses had whilom, been stained with Idolatry, would have burned them to cleanse them, would have had them pulled down and leveled with the ground;
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This is the House of the Lord God, would we have said so, with Solomon, 1 Chron. 22.1. of that Temple, had we seen it? If we would, yet that was but a Figure of Christ the Lamb, the true Temple, Rev. 21.22. and is gone;
This is the House of the Lord God, would we have said so, with Solomon, 1 Chronicles 22.1. of that Temple, had we seen it? If we would, yet that was but a Figure of christ the Lamb, the true Temple, Rev. 21.22. and is gone;
and we have learned now of Stephen (for we dare not Saint him, we must not allow him holy ) that God dwels not now in Houses made with hands, Act. 7.48. (Houses say they,
and we have learned now of Stephen (for we Dare not Saint him, we must not allow him holy) that God dwells not now in Houses made with hands, Act. 7.48. (Houses say they,
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for Temples they are loath to call them, (though Stephen did so) even then when they deny them to be Gods) Solomons people might have taken the like hint from his mouth,
for Temples they Are loath to call them, (though Stephen did so) even then when they deny them to be God's) Solomons people might have taken the like hint from his Mouth,
for their neglect of that holy place, Behold, the Heaven of Heavens cannot contain thee, how much lesse this House which I have builded, 1 King 8.27. or, if that was modesty in him, they might have caught hold of an excuse from Gods owne mouth;
for their neglect of that holy place, Behold, the Heaven of Heavens cannot contain thee, how much less this House which I have built, 1 King 8.27. or, if that was modesty in him, they might have caught hold of an excuse from God's own Mouth;
nor need we scruple to learn of him, I have surely built thee an House to dwell in, a setled place for thee to abide in for ever, 1 Kings 8.13. Let them take, and stand to Calvins exposition of their misunderstood Text;
nor need we scruple to Learn of him, I have surely built thee an House to dwell in, a settled place for thee to abide in for ever, 1 Kings 8.13. Let them take, and stand to Calvins exposition of their misunderstood Text;
but where a few are gathered together in his name, (and this is the place for that) He will be in the midst of them, Mat. 18.20. more near to them by the special gifts and graces of his Holy Spirit, which he will pour out amongst them.
but where a few Are gathered together in his name, (and this is the place for that) He will be in the midst of them, Mathew 18.20. more near to them by the special Gifts and graces of his Holy Spirit, which he will pour out among them.
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notwithstanding when God vouchsafed him the Vision of himselfe, and his holy Angels, and that he had a more speciall enjoying of his presence in that place than elsewhere;
notwithstanding when God vouchsafed him the Vision of himself, and his holy Angels, and that he had a more special enjoying of his presence in that place than elsewhere;
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I have much esteemed that direction of an Ancient, and wish it ingraven upon the Porch, that when we bring our bodies into the Church, we would (by the remembrance of the Church, whose House it is, of the very Doore, the very Porch of it) send our Souls, our couversations up to Heaven;
I have much esteemed that direction of an Ancient, and wish it engraven upon the Porch, that when we bring our bodies into the Church, we would (by the remembrance of the Church, whose House it is, of the very Door, the very Porch of it) send our Souls, our couversations up to Heaven;
and 'tis holy ground, God tels us where he shews himselfe, Exod. 3 5. and they, who put off the shooes from their feet, who lay aside all earthly respects and cogitations,
and it's holy ground, God tells us where he shows himself, Exod 3 5. and they, who put off the shoes from their feet, who lay aside all earthly respects and cogitations,
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as bre•ds an awfull respect in them, and nourishes a reverent affection towards 〈 ◊ 〉 very place, wherein they were par•aker of so great a benefit.
as bre•ds an awful respect in them, and Nourishes a reverend affection towards 〈 ◊ 〉 very place, wherein they were par•aker of so great a benefit.
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and a••er that, so religious are their thoug••• to the place once touch'd by any part of him? of It (so far from a God it was, that it was not a He) They never tread on the Threshold of Dagon in Ashdod unto this day, 1 Sam. 5.5.
and a••er that, so religious Are their thoug••• to the place once touched by any part of him? of It (so Far from a God it was, that it was not a He) They never tread on the Threshold of Dagon in Ashdod unto this day, 1 Sam. 5.5.
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How far•esse effect •oes a far greater and better cause work with us in the Houses of our true God? we are so afraid to prophane them, o••• one side, with superstition and Idolatry and false worship, that we dash upon that other impious prophanation of neglecting, contemning them, giving occasion to men that make a mock at Religion (men as false as Dagon was a false god) to account no more of them than as of an Out-room about their house, Dum vitant stulti vitia, Horat. in contraria currunt:
How far•esse Effect •oes a Far greater and better cause work with us in the Houses of our true God? we Are so afraid to profane them, o••• one side, with Superstition and Idolatry and false worship, that we dash upon that other impious profanation of neglecting, contemning them, giving occasion to men that make a mock At Religion (men as false as Dagon was a false god) to account no more of them than as of an Out-room about their house, Dum vitant stulti Vices, Horatio in contraria currunt:
Is this the Holiness which becommeth Gods House for ever? I have seene (and my soule has grieved to see it) a pissing-Channel built up against a Church-wall;
Is this the Holiness which becomes God's House for ever? I have seen (and my soul has grieved to see it) a pissing-Channel built up against a church wall;
A wonderfull and horrible thing is committed in the land: posuerunt offendicula, Jer. 7.30. they have set their abominations in my House which is called by my Name to pollute it.
A wonderful and horrible thing is committed in the land: posuerunt offendicula, Jer. 7.30. they have Set their abominations in my House which is called by my Name to pollute it.
The zeal of Gods House, would, if not eat us, yet so affect us, that we would love the habitatation of it, decorem Domus tuae, in the Latine, the beauty, the comelinesse, the decency of thine House,
The zeal of God's House, would, if not eat us, yet so affect us, that we would love the habitatation of it, decorem Domus tuae, in the Latin, the beauty, the comeliness, the decency of thine House,
like those of decay'd Gentry, without Revenues, that his servants in them, being defrauded of their Masters allowance, do live on Alms, small, grudg'd Alms;
like those of decayed Gentry, without Revenues, that his Servants in them, being defrauded of their Masters allowance, do live on Alms, small, grudged Alms;
not to account it a great thing if they, who sow unto them spirituall things, reap their carnall things, 1 Cor. 9.11. thus to buy the Gospel, is a lawfull, a charitable, a holy Simony;
not to account it a great thing if they, who sow unto them spiritual things, reap their carnal things, 1 Cor. 9.11. thus to buy the Gospel, is a lawful, a charitable, a holy Simony;
perhaps the blessed Virgin amongst them, and the severall Apostles, have more Churches consecrated them, than God, the Holy Trinity, or Christ under his sundry Titles;
perhaps the blessed Virgae among them, and the several Apostles, have more Churches consecrated them, than God, the Holy Trinity, or christ under his sundry Titles;
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We have our Churches called by those severall names too, for distinction sake, but not, thereby, superstitiously meaning, either that those places which are denominated of Angels and Saints, should serve for the worship of so glorious Creatures,
We have our Churches called by those several names too, for distinction sake, but not, thereby, superstitiously meaning, either that those places which Are denominated of Angels and Saints, should serve for the worship of so glorious Creatures,
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and therefore, besides that speciall name of distinction, by which we know one of these Houses from another, we keep still the general name, in which all these Houses agree together NONLATINALPHABET, Kirke, the Lords House;
and Therefore, beside that special name of distinction, by which we know one of these Houses from Another, we keep still the general name, in which all these Houses agree together, Church, the lords House;
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thereby acknowledging, that as it is his, and by him appointed for Prayer, so we must not give away the right of his Title to this House, by giving away the glory of his Worship in this House, either to Saint or Angel:
thereby acknowledging, that as it is his, and by him appointed for Prayer, so we must not give away the right of his Title to this House, by giving away the glory of his Worship in this House, either to Saint or Angel:
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but the Prophet would, in one word, instruct them to what scope all these must be referred, even to that worship, which is in spirit, to that spiritual sacrifice of Prayer:
but the Prophet would, in one word, instruct them to what scope all these must be referred, even to that worship, which is in Spirit, to that spiritual sacrifice of Prayer:
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Just as in the 50. Psalm, God does disclaim their Sacrifices & burnt offerings, and reduces all the services of piety to those two parts of Prayer, Thanksgiving, and Invocation;
Just as in the 50. Psalm, God does disclaim their Sacrifices & burned offerings, and reduces all the services of piety to those two parts of Prayer, Thanksgiving, and Invocation;
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He will no Bullock out of their house, nor He-Goats out of their folds, v. 9. But offer unto God thanksgiving, v. 14. And call upon him in the day of trouble, v. 15. And therefore,
He will no Bullock out of their house, nor He-Goats out of their folds, v. 9. But offer unto God thanksgiving, v. 14. And call upon him in the day of trouble, v. 15. And Therefore,
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when the Prophet Jeremy would (to aggravate the fault of their misbehaviour in this House) set down their proper description of it from the end of its institution, 'tis this of Prayer;
when the Prophet Jeremiah would (to aggravate the fault of their misbehaviour in this House) Set down their proper description of it from the end of its Institution, it's this of Prayer;
What? this House become a den of Robbers? In qua invocatum est Nomen meum in oculis vestris? this House in which my Name is call'd upon? Jer. 7.11. Will not that respect check you? And he who was likeliest to know what was Gods intention in it, who was instructed with the whole care of building it;
What? this House become a den of Robbers? In qua invocatum est Nome meum in oculis vestris? this House in which my Name is called upon? Jer. 7.11. Will not that respect check you? And he who was likeliest to know what was God's intention in it, who was instructed with the Whole care of building it;
and God had told Solomon before that, by Gods owne Prophet, and his own Son, that there he would dwell, Psal. 132. Here will I dwell: Why? for I have a delight therein.
and God had told Solomon before that, by God's own Prophet, and his own Son, that there he would dwell, Psalm 132. Here will I dwell: Why? for I have a delight therein.
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The Prayer of the upright is his delight, saies Solomon, Prov. 15.8. Templa propter Sacrificia; Sacrifice of Beasts, before Christ, was the most usuall, and most notable external Rite;
The Prayer of the upright is his delight, Says Solomon, Curae 15.8. Templa propter Sacrifice; Sacrifice of Beasts, before christ, was the most usual, and most notable external Rite;
or, if for Prayer also, most of all for the Pulpit-prayer, the very place helping to mis-perswade the People, that the Prayer is to be valued, not for its owne, but for the Sermon sake;
or, if for Prayer also, most of all for the Pulpit-prayer, the very place helping to mis-perswade the People, that the Prayer is to be valued, not for its own, but for the Sermon sake;
does not this seeme to magnifie a short verse when it is call'd a Text, above whole Psalms and Chapters? Nay, let them give me leave to wish again, that they would heartily consider,
does not this seem to magnify a short verse when it is called a Text, above Whole Psalms and Chapters? Nay, let them give me leave to wish again, that they would heartily Consider,
whether such a practice, as it is begun with an esteeming of their own private wisdoms beyond that of the Church, is not continued also with a secret preferring of their own Meditations above that which they meditate upon, the Word of God;
whither such a practice, as it is begun with an esteeming of their own private wisdoms beyond that of the Church, is not continued also with a secret preferring of their own Meditations above that which they meditate upon, the Word of God;
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We give unto each his place, and acknowledge, that in these two Ghostly exercises, we have verified unto us that continual intercourse of Angels, betwixt the throne of God in Heaven,
We give unto each his place, and acknowledge, that in these two Ghostly exercises, we have verified unto us that continual intercourse of Angels, betwixt the throne of God in Heaven,
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yet without prejudice to that, or any other duties out of this place, we would have no man think he is lesse bound to present himselfe to God in the Church,
yet without prejudice to that, or any other duties out of this place, we would have no man think he is less bound to present himself to God in the Church,
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though in the Church, there be then no other Service than the Common-Prayer, which the more Common, by being common to more, by more praying together, the better.
though in the Church, there be then no other Service than the Common prayer, which the more Common, by being Common to more, by more praying together, the better.
for so the gravest of the Ancient Fathers were seriously perswaded, and do oft times plainly teach, that the House of Prayer is a Court beautified with the presence of Celestial powers;
for so the Gravest of the Ancient Father's were seriously persuaded, and do oft times plainly teach, that the House of Prayer is a Court beautified with the presence of Celestial Powers;
with reference whereunto the Apostle requires so great care to be had of Decency, for the Angels sake, 1 Cor. 11.16. They have their golden Censers, and in them they offer up the sweet odours of our Prayers;
with Referente whereunto the Apostle requires so great care to be had of Decency, for the Angels sake, 1 Cor. 11.16. They have their golden Censers, and in them they offer up the sweet odours of our Prayers;
or idle unnecessary talk instead of Prayer, they leave the place and us, offended with that steam and ill scent that rises from us, where they might justly expect the sweet odours of our Prayers, grieved to see us commit Idolatry,
or idle unnecessary talk instead of Prayer, they leave the place and us, offended with that steam and ill scent that rises from us, where they might justly expect the sweet odours of our Prayers, grieved to see us commit Idolatry,
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a House of spirituall Merchandise he hath made it, of traffique for our souls, where, in exchange for our Petitions, we shall have His favours, not a Ladies glance, or glove, or Ribband favors;
a House of spiritual Merchandise he hath made it, of traffic for our Souls, where, in exchange for our Petitions, we shall have His favours, not a Ladies glance, or glove, or Ribbon favors;
'tis he who thus loosly makes this very place his Chappel to some, which to other stricter some, is indeed Gods House, where he sells his Mercies, his Grace, his Glory, his Heaven, himselfe unto them, at that cheap rate, of their faithfull, and humble, and earnest supplications.
it's he who thus loosely makes this very place his Chapel to Some, which to other Stricter Some, is indeed God's House, where he sells his mercies, his Grace, his Glory, his Heaven, himself unto them, At that cheap rate, of their faithful, and humble, and earnest supplications.
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As Prayer, in it selfe, is the proper vertue of Christians, the Christian vertue, that by which God does distinguish his People from all the people of the world;
As Prayer, in it self, is the proper virtue of Christians, the Christian virtue, that by which God does distinguish his People from all the people of the world;
but Gods Children, a new selected kind of men, who have their life from Heaven, and expect all their happinesse, every good and perfect gift from above;
but God's Children, a new selected kind of men, who have their life from Heaven, and expect all their happiness, every good and perfect gift from above;
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As Prayer does sever them from all other People, so this title, that it must be called so, does distinguish Gods House of Prayer, from all other Houses, in which we ought also to pray to God.
As Prayer does sever them from all other People, so this title, that it must be called so, does distinguish God's House of Prayer, from all other Houses, in which we ought also to pray to God.
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Every servant of his, whom he hath made Master of a House, ought (for the better testifying of his dutifull affection) to have his heavenly Exercise so frequent in His House,
Every servant of his, whom he hath made Master of a House, ought (for the better testifying of his dutiful affection) to have his heavenly Exercise so frequent in His House,
to be called so by Man, who remembers from whom he had it, Except the Lord build the House, (build and bestow it too) Man must dwell without doors, sub Deo; Coelo Tegitur, qui non habet Aedes, and therefore, by a principall designation, to make it a House of Prayer for the Family thereof, for the whole Houshold of the faithfull, of Thanksgiving-Prayer for the House it selfe;
to be called so by Man, who remembers from whom he had it, Except the Lord built the House, (built and bestow it too) Man must dwell without doors, sub God; Coelo Tegitur, qui non habet Aedes, and Therefore, by a principal designation, to make it a House of Prayer for the Family thereof, for the Whole Household of the faithful, of Thanksgiving-Prayer for the House it self;
but still to remember, and zealously to frequent that other House, which God hath made and called The House of Prayer, a House not to eat and to drink in, unlesse the bread of life, and the Cup of blessing, a House onely for Divine Worship.
but still to Remember, and zealously to frequent that other House, which God hath made and called The House of Prayer, a House not to eat and to drink in, unless the bred of life, and the Cup of blessing, a House only for Divine Worship.
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Many Sons did God vouchsafe to acknowledge, as a dopted in Christ, John 1.12. but of Christ himselfe, his natural Son, the Son of his Love, that holy thing which shall be born of thee, saies the Angel to the Virgin Mary, shall be called the Son of God, Luk. 1.35.
Many Sons did God vouchsafe to acknowledge, as a dopted in christ, John 1.12. but of christ himself, his natural Son, the Son of his Love, that holy thing which shall be born of thee, Says the Angel to the Virgae Marry, shall be called the Son of God, Luk. 1.35.
but John Baptist Christs forerunner, a Prophet? yea, I say unto you, and more than a Prophet, thou shalt be called the Prophet of the Highest, Luk. 1.76. Many Houses in which it is lawfull, I, necessary to pray;
but John Baptist Christ forerunner, a Prophet? yea, I say unto you, and more than a Prophet, thou shalt be called the Prophet of the Highest, Luk. 1.76. Many Houses in which it is lawful, I, necessary to pray;
Wherefore else is this called the Holy place? Levit. 16.3. but by way of excellence, in respect of all other? And why does S. Hierom translate it, Psal. 78.69.
Wherefore Else is this called the Holy place? Levit. 16.3. but by Way of excellence, in respect of all other? And why does S. Hieronymus translate it, Psalm 78.69.
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why the separate, and holy and religious use notified in the dedication of them, to which they shall be put a part from other secular and prophane usages? why,
why the separate, and holy and religious use notified in the dedication of them, to which they shall be put a part from other secular and profane usages? why,
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but that it may be a dumb Instructer of piety, when ever we behold a Temple? what heart is there will passe by a Church-wall with the same carnall inconsideration of God and Heaven,
but that it may be a dumb Instructer of piety, when ever we behold a Temple? what heart is there will pass by a church wall with the same carnal inconsideration of God and Heaven,
as he walkes a street in which he beholds no such reverend prospect? for this cause also at the consecration as well of the Tabernacle, Exo. 40. as of the Temple, 1 King. 8. it pleas'd the Almighty to give a manifest signe, that he took possession of both;
as he walks a street in which he beholds no such reverend prospect? for this cause also At the consecration as well of the Tabernacle, Exo. 40. as of the Temple, 1 King. 8. it pleased the Almighty to give a manifest Signen, that he took possession of both;
in the one chapter, The Cloud covered the Tent of the Congregation, and the glory of the Lord filled the Tabernacle, v. 34. In the other, a cloud filled the House of the Lord, v. 10. A Cloud, and Glory too,
in the one chapter, The Cloud covered the Tent of the Congregation, and the glory of the Lord filled the Tabernacle, v. 34. In the other, a cloud filled the House of the Lord, v. 10. A Cloud, and Glory too,
and that he needed not such another Cloud for the place of Christian worship, but only to bear record to the Lord of their Sabbath, Mat. 17.5. The sensible increase of holinesse from a sensible-holy object;
and that he needed not such Another Cloud for the place of Christian worship, but only to bear record to the Lord of their Sabbath, Mathew 17.5. The sensible increase of holiness from a sensible-holy Object;
and faint•th for the Courts of the Lord, v. 2. 'twas his Ʋnum petii, his one, his great suit to God, that he might dwell in the House of the Lord, that he might there behold the beauty of the Lord,
and faint•th for the Courts of the Lord, v. 2. 'twas his Ʋnum petii, his one, his great suit to God, that he might dwell in the House of the Lord, that he might there behold the beauty of the Lord,
when he had heard his prayers, and seen his tears, and was resolved to heal him, he does expresse the greatnesse of his favour to him, by adding his singular benefit to his health, (whereby the more to inhealthen his soul too) On the third day thou shalt go up unto the House of the Lord, 2 Kings 20.5. Justly therefore may the Churches censure of Excommunication, whereby men are, as Cain was, cast out of that presence of God, which is enjoyed in holy Assemblies, it may justly be reputed so great a punishment, as a giving over to Satan; it is like a mans being out-law'd in matters of civil government;
when he had herd his Prayers, and seen his tears, and was resolved to heal him, he does express the greatness of his favour to him, by adding his singular benefit to his health, (whereby the more to inhealthen his soul too) On the third day thou shalt go up unto the House of the Lord, 2 Kings 20.5. Justly Therefore may the Churches censure of Excommunication, whereby men Are, as Cain was, cast out of that presence of God, which is enjoyed in holy Assemblies, it may justly be reputed so great a punishment, as a giving over to Satan; it is like a men being outlawed in matters of civil government;
as a Heathen or a Publican, saies our Saviour, Mat. 18.17. What they lose who are deprived of this liberty, and what we have by it who enjoy it, vouchsafe to hear in a word.
as a Heathen or a Publican, Says our Saviour, Mathew 18.17. What they loose who Are deprived of this liberty, and what we have by it who enjoy it, vouchsafe to hear in a word.
When shall I come to appear before the presence of God, was Davids moan? Psal. 42.2. when in his banishment under Saul or Absalom he was denied access to this presence-Chamber of his great King;
When shall I come to appear before the presence of God, was Davids moan? Psalm 42.2. when in his banishment under Saul or Absalom he was denied access to this presence-Chamber of his great King;
when he cried in the agony of his soul, upon the sight of his great sin, Psal. 51. O cast me not away from thy presence, v. 11. But consider withall further, what be the particular blessings we there enjoy through Gods mercy, Blessings, of that worth in S. Peters account, that the Angels do desire even to stoop down to behold, 1 Pet. 1.12. there is the Ministery of reconciliation, the precious Treasure of Gods holy Word, the Word preach'd, which is the door of faith, the Ordinance of God, by which his Saints are gathered, and the body of Christ edified;
when he cried in the agony of his soul, upon the sighed of his great since, Psalm 51. Oh cast me not away from thy presence, v. 11. But Consider withal further, what be the particular blessings we there enjoy through God's mercy, Blessings, of that worth in S. Peter's account, that the Angels do desire even to stoop down to behold, 1 Pet. 1.12. there is the Ministry of reconciliation, the precious Treasure of God's holy Word, the Word preached, which is the door of faith, the Ordinance of God, by which his Saints Are gathered, and the body of christ edified;
the powerfull means by which Satan is made to fall from Heaven like lightning, & his strongest holds beaten down; the Key of knowledge, by which is opened to us the whole counsel of God;
the powerful means by which Satan is made to fallen from Heaven like lightning, & his Strongest holds beaten down; the Key of knowledge, by which is opened to us the Whole counsel of God;
and besides all these, there is the exercise of Common-Prayer and joint praising, in a more peculiar respect whereto, it is termed, called, the House of Prayer;
and beside all these, there is the exercise of Common prayer and joint praising, in a more peculiar respect whereto, it is termed, called, the House of Prayer;
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Prayer, and praise too, saies the Psalmist, wayteth for God in Sions Praise waiteth for thee, O thou that hearest prayer, Psal. 65.1, 2. It cannot be small comfort to enjoy, (are such consolations of God, as these, small with any, Job 15.11.) or small losse to be deprived of the fruition of these things.
Prayer, and praise too, Says the Psalmist, waiteth for God in Zions Praise waits for thee, Oh thou that Hearst prayer, Psalm 65.1, 2. It cannot be small Comfort to enjoy, (Are such consolations of God, as these, small with any, Job 15.11.) or small loss to be deprived of the fruition of these things.
By the want of publick Prayer (to omit the other inconveniencies) a man is destitute of that quickening which the children of God receive, by being provok'd, edified,
By the want of public Prayer (to omit the other inconveniences) a man is destitute of that quickening which the children of God receive, by being provoked, edified,
and inflam'd with one anothers forwardness, and hath lesse interest in that blessing, which the joynt Prayers of more of the Faithfull, with a united force, do bring down in a full measure upon those by whom they are offer'd up and presented to the Throne of Grace:
and inflamed with one another's forwardness, and hath less Interest in that blessing, which the joint Prayers of more of the Faithful, with a united force, do bring down in a full measure upon those by whom they Are offered up and presented to the Throne of Grace:
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How glad would they be, with David, when any should say unto them, we will go into the House of the Lord? Psal. 122.1. Ʋp, let us go and pray to the Lord of Hosts;
How glad would they be, with David, when any should say unto them, we will go into the House of the Lord? Psalm 122.1. Ʋp, let us go and pray to the Lord of Hosts;
I must onely say to the former, Can we not be holy at all, unlesse we are more holy than all, holy beyond the state of militarinesse? Nulla fides pietasque viris, Lucan.
I must only say to the former, Can we not be holy At all, unless we Are more holy than all, holy beyond the state of militarinesse? Nulla fides pietasque Viris, Lucan.
unless him onely, we do not serve? unlesse we serve Mammon as well as God? unlesse we bow in the House of Rimmon, as well as in Gods House? unlesse we bow to the God of the King of Syria, as well as to Elisha 's God, the God of Israel? unlesse we have our severall sorts of holy waters, those of Abana and Pharpar, as well as holy Baptismal water, that one of Jordan? But too many others there are who will have no House,
unless him only, we do not serve? unless we serve Mammon as well as God? unless we bow in the House of Rimmon, as well as in God's House? unless we bow to the God of the King of Syria, as well as to Elisha is God, the God of Israel? unless we have our several sorts of holy waters, those of Abana and Pharpar, as well as holy Baptismal water, that one of Jordan? But too many Others there Are who will have no House,
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and, a little for their reputation, that they may not be thought plain Atheists, do otherwise almost wholly cast themselves out of the presence of God, in their carnall lazinesse, (they cannot rise time enough) and loose prophanenesse (they have somewhat else to do than to take care for Heaven) passing over many of these dayes, wherein the service of God in these Houses can have no attendance from them;
and, a little for their reputation, that they may not be Thought plain Atheists, do otherwise almost wholly cast themselves out of the presence of God, in their carnal laziness, (they cannot rise time enough) and lose profaneness (they have somewhat Else to do than to take care for Heaven) passing over many of these days, wherein the service of God in these Houses can have no attendance from them;
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but shall God appoint a House for the Prayer of the Church? and shall not the Church in gratitude as well as obedience, appoint Prayer for the House of God? Because no man hath hitherto been so impious,
but shall God appoint a House for the Prayer of the Church? and shall not the Church in gratitude as well as Obedience, appoint Prayer for the House of God? Because no man hath hitherto been so impious,
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than by the publick devout Prayers of Gods Church, in Gods Church) is, by traducing the dignity of the place ( yea, Gen. 3.1. has God said, that his House is a House of Prayer?) and the necessity of the number, to bring both of them into contempt,
than by the public devout Prayers of God's Church, in God's Church) is, by traducing the dignity of the place (yea, Gen. 3.1. has God said, that his House is a House of Prayer?) and the necessity of the number, to bring both of them into contempt,
and so to slack the fervency of mens devotion towards them, he has made some, in this case, wiser in their generation than he could hope to make either David, who, notwithstanding the one of his suggestions, would still worship God in the beauty of holinesse, Psal. 96.9. or S. Paul, who should be likely to prevail with God as much as one;
and so to slack the fervency of men's devotion towards them, he has made Some, in this case, Wiser in their generation than he could hope to make either David, who, notwithstanding the one of his suggestions, would still worship God in the beauty of holiness, Psalm 96.9. or S. Paul, who should be likely to prevail with God as much as one;
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O the true judgement of the Ancient Church in this point, delivered to us by the Fathers, by S. Ambrose, Multi minimi, dum congregantur sicut nives sunt magni & multorum preces impossibile est conteri, ones single prayer,
Oh the true judgement of the Ancient Church in this point, Delivered to us by the Father's, by S. Ambrose, Multi minimi, dum congregantur sicut nives sunt magni & multorum preces impossibile est conteri, ones single prayer,
by Tertullian, we come by troops to the place of Assembly, that being banded as it were together, we may be supplicants enow to besiege God with our Prayers; by more than these:
by Tertullian, we come by troops to the place of Assembly, that being banded as it were together, we may be supplicants enough to besiege God with our Prayers; by more than these:
The Lord of his infinite mercy give us such a due respect to these publick Devotions, that he may not in his wrath, take away both the place of his Rest, and his holy Spirit from us, that he may not leave us to our owne Styes, to our owne Spirits, to nothing else but a bare pretence to his Holy Ghost, and let all the most deluded of his People say, Amen.
The Lord of his infinite mercy give us such a due respect to these public Devotions, that he may not in his wrath, take away both the place of his Rest, and his holy Spirit from us, that he may not leave us to our own Sties, to our own Spirits, to nothing Else but a bore pretence to his Holy Ghost, and let all the most deluded of his People say, Amen.
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and that most sweet, because of that sweet doctrine, those sweet instructions, exhortations, consolations, those verba vitae aeternae acknowledged by Simon Peter, Jo. 6.68. those words of eternal life that distil from it.
and that most sweet, Because of that sweet Doctrine, those sweet instructions, exhortations, consolations, those verba vitae aeternae acknowledged by Simon Peter, John 6.68. those words of Eternal life that distil from it.
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than at this time, when this strong Lion of the Tribe of Judah was to be rent and torn, when all his strength was for a while, to be covered in weakness,
than At this time, when this strong lion of the Tribe of Judah was to be rend and torn, when all his strength was for a while, to be covered in weakness,
when as St. Paul speaks, 2 Cor. 13.4. He was to be Crucified through weakness when he was to leave his sorrowful family, to go from them, his last farewel to them, the last song of this spotlesse swan, the Prologue to that direful Catastrophe, his death, the preparing his poor Disciples against it, is most full of sweet, to allay, to temper the bitterness of their sorrow for it.
when as Saint Paul speaks, 2 Cor. 13.4. He was to be crucified through weakness when he was to leave his sorrowful family, to go from them, his last farewell to them, the last song of this spotless swan, the Prologue to that direful Catastrophe, his death, the preparing his poor Disciples against it, is most full of sweet, to allay, to temper the bitterness of their sorrow for it.
by that intimation of his departure in the end of the foregoing Chapter, that modicum vobiscum, and non potestis venire, that he had but a little while to be with them,
by that intimation of his departure in the end of the foregoing Chapter, that modicum vobiscum, and non potestis venire, that he had but a little while to be with them,
and (worse then so) whether he goes they cannot yet come, and (worse than that too) during that time of his absence from them, they should be sifted by Satan as wheat, Luk. 22.31.
and (Worse then so) whither he Goes they cannot yet come, and (Worse than that too) during that time of his absence from them, they should be sifted by Satan as wheat, Luk. 22.31.
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they should be continually subject to the violence of his persecuting instruments, and (that which makes all this so much worse) they, who had hitherto liv'd in peace,
they should be continually Subject to the violence of his persecuting Instruments, and (that which makes all this so much Worse) they, who had hitherto lived in peace,
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Enter thou into the joy of thy Lord, thy Lord and thy God, who is, major corde, sayes S. John, God is greater then thy heart, but poure a drop or two of grief into it, 'tis soon fill'd, 'tis soon contracted into such a streight, the poor worm, that gladly stretches forth it self to the sun-shine of the spring, does not more draw in his little body upon the suddain tread of a careless hoof,
Enter thou into the joy of thy Lord, thy Lord and thy God, who is, Major cord, Says S. John, God is greater then thy heart, but pour a drop or two of grief into it, it's soon filled, it's soon contracted into such a straight, the poor worm, that gladly stretches forth it self to the sunshine of the spring, does not more draw in his little body upon the sudden tread of a careless hoof,
that as a thick cloud makes our sun to set at noon, so troubles our heart and presseth it to so narrow a context, that it may be soon said to us, tristitia in plevit cor, sorrow hath soon fill'd our hearts.
that as a thick cloud makes our sun to Set At noon, so Troubles our heart and Presseth it to so narrow a context, that it may be soon said to us, Tristitia in plevit cor, sorrow hath soon filled our hearts.
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And when can this Chapter begin more seasonably, then upon a cor contritum and tribulatum, upon a troubled heart? when his Disciples hearts are so confounded with grief and fear, in the last Chapter, 'tis high time to begin this,
And when can this Chapter begin more seasonably, then upon a cor contritum and tribulatum, upon a troubled heart? when his Disciples hearts Are so confounded with grief and Fear, in the last Chapter, it's high time to begin this,
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and to begin it with this cordial Non turbetur cor vestrum, Vers. 1. let not your heart be troubled, the ingredients to this cordial are two, Faith and Hope;
and to begin it with this cordial Non turbetur cor Vestrum, Vers. 1. let not your heart be troubled, the ingredients to this cordial Are two, Faith and Hope;
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there must be a faith to lay hold on God in general, and a faith to apprehend Christ also as God, to believe him to be God of the substance of his Father, infinite Almighty,
there must be a faith to lay hold on God in general, and a faith to apprehend christ also as God, to believe him to be God of the substance of his Father, infinite Almighty,
and then comes in hope v. 2. a fit ingredient too for hearts-ease, but for which (we say in our Proverb) the heart would break, hope, whose object is some future good to our selves,
and then comes in hope v. 2. a fit ingredient too for Heart's ease, but for which (we say in our Proverb) the heart would break, hope, whose Object is Some future good to our selves,
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the future good is the many mansions in his Fathers house, and the possibility of our attaining them by his help is in my Text, Vado parare, I go to prepare a place for you.
the future good is the many mansions in his Father's house, and the possibility of our attaining them by his help is in my Text, I go parare, I go to prepare a place for you.
so to this, and that which followes, it will as well agree, which our Saviour has in the beginning of the 16. chapter, these things have I spoken to you, NONLATINALPHABET, that ye should not be offended;
so to this, and that which follows, it will as well agree, which our Saviour has in the beginning of the 16. chapter, these things have I spoken to you,, that you should not be offended;
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for that there was a Contristabimini, ye shall be sorrowfull, and for this a Tristitia vestra vertitur in gaudium, Joh. 16.20. but your sorrow shall be turned into joy:
for that there was a Contristabimini, you shall be sorrowful, and for this a Tristitia Vestra vertitur in gaudium, John 16.20. but your sorrow shall be turned into joy:
His vado, which before was such cause of griefe to them, express'd by Simon Peters lamentable expostulation as well as question, Domine, quo vadis? Lord, Jo. 13.36 whither? and, Lord,
His I go, which before was such cause of grief to them, expressed by Simon Peter's lamentable expostulation as well as question, Domine, quo vadis? Lord, John 13.36 whither? and, Lord,
why? to what end goest thou from us? that it may now refresh them with consolation, has an Expedit annex'd to it, John 16.7. It is expedient for you that I go away;
why? to what end goest thou from us? that it may now refresh them with consolation, has an Expedit annexed to it, John 16.7. It is expedient for you that I go away;
but if I depart, I will send him unto you: And therefore is that, John. 7.39. The Holy Ghost was not yet given, because that Jesus was not yet glorified:
but if I depart, I will send him unto you: And Therefore is that, John. 7.39. The Holy Ghost was not yet given, Because that jesus was not yet glorified:
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Expedient, for the weaning them from their Milk, that so he might ' begin to feed them with stronger meat, for the withdrawing them from that bodily knowledge they had of him,
Expedient, for the weaning them from their Milk, that so he might ' begin to feed them with Stronger meat, for the withdrawing them from that bodily knowledge they had of him,
and Jesus Christ whom he hath sent, John 17.3. and to a more spirituall love of him, to love God, as S. John speaks, whom they see not, that his absence from their sight might be an exercise of their faith, that they might be blessed in not seeing, and yet believing, as Christ speaks to Thomas, Joh. 20.29. for, 'tis not he that seeth, but, he that believeth on the Son of God hath everlasting life, John 3.36.
and jesus christ whom he hath sent, John 17.3. and to a more spiritual love of him, to love God, as S. John speaks, whom they see not, that his absence from their sighed might be an exercise of their faith, that they might be blessed in not seeing, and yet believing, as christ speaks to Thomas, John 20.29. for, it's not he that sees, but, he that Believeth on the Son of God hath everlasting life, John 3.36.
The Tristitia implevit cor vestrum, the sorrow which the Disciples of Christ conceiv'd in their hearts, upon notice of his departure from them, in the first word, Vado, I go: And secondly, the Non conturbetur cor vestrum, the removing that sorrow from their hearts, by informing them of the expediency of his departure in regard of themselves, in the other words, Parare vobis locum, To prepare a place for you:
The Tristitia implevit cor Vestrum, the sorrow which the Disciples of christ conceived in their hearts, upon notice of his departure from them, in the First word, I go, I go: And secondly, the Non conturbetur cor Vestrum, the removing that sorrow from their hearts, by informing them of the expediency of his departure in regard of themselves, in the other words, Parare vobis locum, To prepare a place for you:
First, he brings his Disciples and us into the Mount Calvary; there we see him going, departing from us by his death, Vado, I go; then he brings us into the Mount Thabor, where he shews himselfe unto us in his glory;
First, he brings his Disciples and us into the Mount Calvary; there we see him going, departing from us by his death, I go, I go; then he brings us into the Mount Mount tabor, where he shows himself unto us in his glory;
I go: Here it would be considered, how Christ is said to go. And, for the better understanding it, it will be needfull to answer Simon Peters question, to calm his expostulation;
I go: Here it would be considered, how christ is said to go. And, for the better understanding it, it will be needful to answer Simon Peter's question, to Cam his expostulation;
I will not take up time with that common objection, that God is every where, and fills all places, Heaven and Earth full of his glory; the answer is obvious;
I will not take up time with that Common objection, that God is every where, and fills all places, Heaven and Earth full of his glory; the answer is obvious;
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and he in the Father, John 10.38. and that the Father, who dwelleth in him, he doth the works, John 14.10. how can he be said to go to him? shal we think that thought of blasphemy, that the Father was now gone from him? had forsaken him? No, Non derelinques, Ps. 16.10.
and he in the Father, John 10.38. and that the Father, who dwells in him, he does the works, John 14.10. how can he be said to go to him? shall we think that Thought of blasphemy, that the Father was now gone from him? had forsaken him? No, Non derelinques, Ps. 16.10.
and yet for all this, relinquo mundum, & vado ad Patrem, saies Christ, I leave the World, and go unto the Father: Jo. 16.28. I leaven the World, and go;
and yet for all this, relinquo Mundum, & I go ad Patrem, Says christ, I leave the World, and go unto the Father: John 16.28. I leaven the World, and go;
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that is, when we cease to set our affections on things which are below, when we give over to love the World, 1 Jo. 2.15 and the things that are in the World;
that is, when we cease to Set our affections on things which Are below, when we give over to love the World, 1 John 2.15 and the things that Are in the World;
when having our mindes enlightned by Faith, and our hearts encouraged with Hope, and our brests inflamed with divine Love, we begin to know God, to contemplate his Goodnesse, to delight in his Testimonies, to trust in the Lord God, then we go to him,
when having our minds enlightened by Faith, and our hearts encouraged with Hope, and our breasts inflamed with divine Love, we begin to know God, to contemplate his goodness, to delight in his Testimonies, to trust in the Lord God, then we go to him,
instead of our weak imperfect charity here, we shall be most safe in that degree of perfect love which casteth out all fear, when in the light of his glory we shall heare himselfe speaking to our souls, Euge, bone serve, Well done, Matt. 25.21. good and faithfull servant, enter into the joy of thy Lord.
instead of our weak imperfect charity Here, we shall be most safe in that degree of perfect love which Cast out all Fear, when in the Light of his glory we shall hear himself speaking to our Souls, Euge, bone serve, Well done, Matt. 25.21. good and faithful servant, enter into the joy of thy Lord.
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that blessed Soule of his, at the very instant of being created by God, and joyn'd unto the Word, had in it the fulnesse of all Wisdome, Grace, Glory, eternal beatitude,
that blessed Soul of his, At the very instant of being created by God, and joined unto the Word, had in it the fullness of all Wisdom, Grace, Glory, Eternal beatitude,
But at the last day, when this Mortal body of ours shall put on immortality, 1 Cor. 15 53. this corruptible flesh shall put on incorruption; when it shall also be freed from those necessities, with which it is incumbred in this world,
But At the last day, when this Mortal body of ours shall put on immortality, 1 Cor. 15 53. this corruptible Flesh shall put on incorruption; when it shall also be freed from those necessities, with which it is encumbered in this world,
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and the whole man come to the end of it, to his God in Heaven. This, beloved, is the third and last step, which Christ himselfe had not yet gone, and must go;
and the Whole man come to the end of it, to his God in Heaven. This, Beloved, is the third and last step, which christ himself had not yet gone, and must go;
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and cold and heat, and troubles and sorrows, and smart and death, such as the rest of mens bodies in this world, which are abased under the yoak and burden of mortality and corruption;
and cold and heat, and Troubles and sorrows, and smart and death, such as the rest of men's bodies in this world, which Are abased under the yoke and burden of mortality and corruption;
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These are the words (saies Christ to his Disciples after his resurrection, when his Body was glorified) These are the words which I spake unto you while I was yet with you, Luke 24.46.
These Are the words (Says christ to his Disciples After his resurrection, when his Body was glorified) These Are the words which I spoke unto you while I was yet with you, Lycia 24.46.
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And why should this then breed so much grief to his Disciples? why should their hearts be so fill'd with sorrow for this? what should need our Saviours non turbetur cor vestrum? any counsel,
And why should this then breed so much grief to his Disciples? why should their hearts be so filled with sorrow for this? what should need our Saviors non turbetur cor Vestrum? any counsel,
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and so Christ tells them plainly, If ye lov'd me, ye would rejoyce, because I said I goe unto the Father, v. 28. but poor souls, they were so wounded with the vado, 't should seem they minded not the rest,
and so christ tells them plainly, If you loved me, you would rejoice, Because I said I go unto the Father, v. 28. but poor Souls, they were so wounded with the I go, iT should seem they minded not the rest,
Lord to whom shall we go? and their weaknesse did haply expect a reciprocal affection in Christ suitable to their ignorant desires, Lord to whom shal we go from thee? Lord to whom wilt thou go, from us?
Lord to whom shall we go? and their weakness did haply expect a reciprocal affection in christ suitable to their ignorant Desires, Lord to whom shall we go from thee? Lord to whom wilt thou go, from us?
Behold thy King cometh! O Hosanna for that, Blessed is he that cometh in the name of the Lord, Hosanna in the highest, Mat. 21.9. his comming was the expectation of Israel, I, and expectatio gentium, Gen. 49. the expectation of the world; Veniat dilectus, Cant. 4.6. let my Beloved come into his Garden; and, veni dilecte mi, 7.11. Come my Beloved, let us go forth into the field, 'tis rogans eum, ut veniret, Luke 7.3. the Centurion sent the Elder to him, beseeching him that they would come;
Behold thy King comes! Oh Hosanna for that, Blessed is he that comes in the name of the Lord, Hosanna in the highest, Mathew 21.9. his coming was the expectation of Israel, I, and expectatio gentium, Gen. 49. the expectation of the world; Veniat Beloved, Cant 4.6. let my beloved come into his Garden; and, veni dilecte mi, 7.11. Come my beloved, let us go forth into the field, it's rogans Eum, ut veniret, Luke 7.3. the Centurion sent the Elder to him, beseeching him that they would come;
this word venio of Christ I come, to his servants, should be as welcome as his venite will be at the last day, come ye blessed of my Father, inherit the Kingdome;
this word Venio of christ I come, to his Servants, should be as welcome as his venite will be At the last day, come you blessed of my Father, inherit the Kingdom;
as to send such a word from his heart to his lips? who but the besotted earthly-minded Gergesenes can beseech him to depart out of their coasts? yes, the Devils can too,
as to send such a word from his heart to his lips? who but the besotted earthly-minded Gadarenes can beseech him to depart out of their coasts? yes, the Devils can too,
and they are both as two rare examples, recorded together in the same passage of story at the latter end of the eighth chapter of St. Matthew, they can cry quid nobis tibi, Jesu? what have we to doe with thee, Jesus thou Son of God? Indeed I read it once from St Peter, in his weakness, in the beginning of his conversion, Depart from me, Ʋers. 8. Lord,
and they Are both as two rare Examples, recorded together in the same passage of story At the latter end of the eighth chapter of Saint Matthew, they can cry quid nobis tibi, Jesu? what have we to do with thee, jesus thou Son of God? Indeed I read it once from Saint Peter, in his weakness, in the beginning of his conversion, Depart from me, Ʋers. 8. Lord,
and was therefore so desirous afterward to redeem that fault, when he knew him better, with his loathnesse to leave him, with his readiness to go with him, both into prison and to death, Lu. 22.13.
and was Therefore so desirous afterwards to Redeem that fault, when he knew him better, with his loathness to leave him, with his readiness to go with him, both into prison and to death, Lu. 22.13.
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and therefore in one place where 'tis set down alone, it has a vae with it to the Author of it, Filius hominis vadit, ve autem, Matt. 24.26. the Son of Man goeth, but woe to that wretch, woe to that man, saith Christ, by whom he is betrayed;
and Therefore in one place where it's Set down alone, it has a vae with it to the Author of it, Filius hominis vadit, ve autem, Matt. 24.26. the Son of Man Goes, but woe to that wretch, woe to that man, Says christ, by whom he is betrayed;
if alone deliver'd, yet he seldome, throughout all the Gospels, utters the word, without another word of comfort to poyze with it in the ballance, vado I go, Jo. 14.12. that dejects them;
if alone Delivered, yet he seldom, throughout all the Gospels, utters the word, without Another word of Comfort to poize with it in the balance, I go I go, John 14.12. that dejects them;
so, though they be cast down, they are not destroyed, for 'tis the Lord that killeth, 1 Sam. 2.6. and maketh alive, he bringeth down to the grave, and bringeth up again. I go,
so, though they be cast down, they Are not destroyed, for it's the Lord that kills, 1 Sam. 2.6. and makes alive, he brings down to the grave, and brings up again. I go,
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I quarrel not those who see not with my eyes, and therefore say, that neither of them is clearly and convincingly deducible out of any place of holy Scripture,
I quarrel not those who see not with my eyes, and Therefore say, that neither of them is clearly and convincingly deducible out of any place of holy Scripture,
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One side does urge those severall places from the Word of God, where 'tis said, that God shall reward every man, how? according to his works; and from the inequality of our works on earth, infer a greater or lesse degree of reward in Heaven.
One side does urge those several places from the Word of God, where it's said, that God shall reward every man, how? according to his works; and from the inequality of our works on earth, infer a greater or less degree of reward in Heaven.
And again, they answer these places by opposing another for themselves, that in Mat. 20. the men that had differently laboured in the Vinyard, which was a representation of Gods Church upon earth, some had born the burden and heat of the day, some wrought but one hour; yet, to all the same proportion of reward;
And again, they answer these places by opposing Another for themselves, that in Mathew 20. the men that had differently laboured in the Vinyard, which was a representation of God's Church upon earth, Some had born the burden and heat of the day, Some wrought but one hour; yet, to all the same proportion of reward;
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they received every man a penny, v. 10. and the housholder justifies himself against their murmuring, that he had done them no wrong, v. 13. again, they on that one side, argue for the contrary, there are degrees of punishment for the damned in Hell;
they received every man a penny, v. 10. and the householder Justifies himself against their murmuring, that he had done them no wrong, v. 13. again, they on that one side, argue for the contrary, there Are Degrees of punishment for the damned in Hell;
so do not the elect their glory, that's onely miserentis Dei; 'tis the gift of God, eternal life through Jesus Christ our Lord, Rom. 6.23. and then they oppose that of our Saviour, Mat. 13.43. fulgebunt justi sicut Sol, the Righteous shall shine as the Sun in the kingdome of their Father;
so do not the elect their glory, that's only miserentis Dei; it's the gift of God, Eternal life through jesus christ our Lord, Rom. 6.23. and then they oppose that of our Saviour, Mathew 13.43. fulgebunt Justi sicut Sol, the Righteous shall shine as the Sun in the Kingdom of their Father;
all the righteous there as the Sun, as well as they, that turn many unto righteousness as the starrs, Dan. 12.3 and there is no greater splendor to be compar'd to,
all the righteous there as the Sun, as well as they, that turn many unto righteousness as the Stars, Dan. 12.3 and there is no greater splendour to be compared to,
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than that of the Sun, and whosoever comes there, he must be righteous, he must exceed the righteousness of the Scribes and Pharisees, Mat. 5.20. many more places are brought on either side, & afterward by the other, I might spend the time of a Sermon, in but relating them, we shall be like unto Angels;
than that of the Sun, and whosoever comes there, he must be righteous, he must exceed the righteousness of the Scribes and Pharisees, Mathew 5.20. many more places Are brought on either side, & afterwards by the other, I might spend the time of a Sermon, in but relating them, we shall be like unto Angels;
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and they differ in their orders, the five Talents well imployed, were rewarded more then the two, he that soweth sparingly, 2 Cor. 9 6. shall reap sparingly;
and they differ in their order, the five Talents well employed, were rewarded more then the two, he that Soweth sparingly, 2 Cor. 9 6. shall reap sparingly;
So S. Paul would have the Corinthians know, that the Saints shall judge the world, 1 Cor. 6.2. and that we shall judge Angels, v. 3. that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
So S. Paul would have the Corinthians know, that the Saints shall judge the world, 1 Cor. 6.2. and that we shall judge Angels, v. 3. that the sufferings of this present time Are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
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And if God, in giving glory, respects not any worth in our works, why (say they) should one mans work exceed another in the reward? Much more is contended by either party:
And if God, in giving glory, respects not any worth in our works, why (say they) should one men work exceed Another in the reward? Much more is contended by either party:
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But he that subscribes to neithers, when he has heard all they have hitherto said, without clearer evidence from the Word of God, may be a good Christian still,
But he that subscribes to neithers, when he has herd all they have hitherto said, without clearer evidence from the Word of God, may be a good Christian still,
if he so believe, or to an equal place, if he so surmise, which Christ is gone up to prepare for him: I not deny the probability; more than that, the Verisimilitude;
if he so believe, or to an equal place, if he so surmise, which christ is gone up to prepare for him: I not deny the probability; more than that, the Verisimilitude;
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more than that too, to him that will have more than that, the assurance of an unequal measure of joyes and glory; that in coelestibus, Ephes. 1.3. in heavenly places; these many Mansions may be, are different Mansions:
more than that too, to him that will have more than that, the assurance of an unequal measure of Joys and glory; that in coelestibus, Ephesians 1.3. in heavenly places; these many Mansions may be, Are different Mansions:
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or large capacity, there is no standard-faith) and not to call his weights, diverse from mine, either deceitfull or abomination, because it does not exactly jump with my owne Ballance; and therefore with submission I believe, that every man may be perswaded in his own minde (as S. Paul speaks in another point of difference as unnecessary to salvation, Rom. 14.5.) and that without hazard of losing this place prepar'd for him: Once for all;
or large capacity, there is no standard-faith) and not to call his weights, diverse from mine, either deceitful or abomination, Because it does not exactly jump with my own Balance; and Therefore with submission I believe, that every man may be persuaded in his own mind (as S. Paul speaks in Another point of difference as unnecessary to salvation, Rom. 14.5.) and that without hazard of losing this place prepared for him: Once for all;
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and the meanest that is plac'd there, shall in that place receive a full reward, 2 Jo. 8. What would we more? that God shall be all in all, 1 Cor. 15.28. that in his presence is the fulnesse of joy, and they who are plac'd on his right hand shall have pleasures for evermore, Psal. 16.11. I shall have no time at all to speak of that, which all time, and all the tongues and pens of the most ready Writers, imployed all that time, can never expresse the excellency and dignity of this place;
and the Meanest that is placed there, shall in that place receive a full reward, 2 John 8. What would we more? that God shall be all in all, 1 Cor. 15.28. that in his presence is the fullness of joy, and they who Are placed on his right hand shall have pleasures for evermore, Psalm 16.11. I shall have no time At all to speak of that, which all time, and all the tongues and pens of the most ready Writers, employed all that time, can never express the excellency and dignity of this place;
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S. Johns twelve thousand furlongs, Rev. 21. and his hundred forty four cubits, by the Angels measure, was but of that City which descended out of Heaven, a small Epitome of this.
S. Johns twelve thousand furlongs, Rev. 21. and his hundred forty four cubits, by the Angels measure, was but of that city which descended out of Heaven, a small Epitome of this.
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Great, and hath no end, high, and unmeasurable, Baruch 3.24. we may a little guesse, and but guesse, at the surpassing beauty, and magnificent structure of it, by comparison with this place where we now dwell, this Stabulum Pecudum, as one cals it, this Ox-stall in respect, this place of exile, this Vale of miseries and fears;
Great, and hath no end, high, and unmeasurable, baruch 3.24. we may a little guess, and but guess, At the surpassing beauty, and magnificent structure of it, by comparison with this place where we now dwell, this Stable Pecudum, as one calls it, this Ox-stall in respect, this place of exile, this Vale of misery's and fears;
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if there be a meer Worldling that has mistaken his way, and is by chance got to Church, such a description as this is enough to make him mistake his Heaven too,
if there be a mere Worldling that has mistaken his Way, and is by chance god to Church, such a description as this is enough to make him mistake his Heaven too,
But, know, O thou man of this World, all this which is wealthy enough to be thy Heaven, is so poor and contemptible for Christs sake, that it is scarce worthy to be the Christians Dung-hill;
But, know, Oh thou man of this World, all this which is wealthy enough to be thy Heaven, is so poor and contemptible for Christ sake, that it is scarce worthy to be the Christians Dunghill;
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we must learne by these, to meditate what far better cost, and more unmatchable worke our God and Father has bestowed upon his owne heavenly habitation, the Palace of the great King, the New Jerusalem; the outside of it we can see,
we must Learn by these, to meditate what Far better cost, and more unmatchable work our God and Father has bestowed upon his own heavenly habitation, the Palace of the great King, the New Jerusalem; the outside of it we can see,
Eye hath not seen, nor eare heard, neither hath entred into the heart of man to conceive, the things that God hath prepared there for them that love him, 1 Cor. 2.9. 'Tis but Humanum loquor, that which mans Reason is capable of, the description which S. John gives of it, the Jasper and pure gold, those precious stones, the Saphire, and Emerald, and Sardonix, and Sardius, and Chrysolite, Rev. 21. O quam dilecta Tabernacula! O how amiable are thy Dwellings, thou Lord of hosts! Psal. 84.1.
Eye hath not seen, nor ear herd, neither hath entered into the heart of man to conceive, the things that God hath prepared there for them that love him, 1 Cor. 2.9. It's but Humanum Loquor, that which men Reason is capable of, the description which S. John gives of it, the Jasper and pure gold, those precious stones, the Sapphire, and Emerald, and Sardonix, and Sardius, and chrysolite, Rev. 21. O quam Delight Tabernacle! O how amiable Are thy Dwellings, thou Lord of hosts! Psalm 84.1.
And shall we, beloved, who know there is such a place there, whose excellency we cannot know here, shall we still so over-please our selves with the Gawds of this lower World,
And shall we, Beloved, who know there is such a place there, whose excellency we cannot know Here, shall we still so over-please our selves with the Gauds of this lower World,
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if that will inflame our hearts with a longing for it; I appoint unto you a Kingdome, Luke 22.29. not an earthly Kingdome, such as the Mother of Zebedees children dream'd of, Matth. 20. No, his Kingdome is not of this World, v. 20, 21. but, such as his Father had appointed unto him, Joh. 18.36. so are all they who are wash'd from their sins in his bloud, made Kings unto God, and to his Father, Rev. 1.5. not a temporary, but an everlasting Kingdome:
if that will inflame our hearts with a longing for it; I appoint unto you a Kingdom, Lycia 22.29. not an earthly Kingdom, such as the Mother of Zebedee's children dreamed of, Matthew 20. No, his Kingdom is not of this World, v. 20, 21. but, such as his Father had appointed unto him, John 18.36. so Are all they who Are washed from their Sins in his blood, made Kings unto God, and to his Father, Rev. 1.5. not a temporary, but an everlasting Kingdom:
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of his Kingdome, saies Daniel, shall be no end, Dan. 4.3. The word Mansion here intimates the durance, the perpetuity of it, a manendo, no fear, no danger of the losse of it, of trouble in it;
of his Kingdom, Says daniel, shall be no end, Dan. 4.3. The word Mansion Here intimates the durance, the perpetuity of it, a manendo, no Fear, no danger of the loss of it, of trouble in it;
Let thy Kingdome come to us, that holy passionate desire which David had to enter into these courts of the Lord, Psal. 84.2. This place which Christ is gone to prepare for us.
Let thy Kingdom come to us, that holy passionate desire which David had to enter into these Courts of the Lord, Psalm 84.2. This place which christ is gone to prepare for us.
for, if we remember, this place needs not now preparing; 'twas prepared long since; What saies Christ to the Guests of it? Mat. 25.34. Come ye blessed, inherit the Kingdom, Paratum vobis à constitutione mundi, prepared for you;
for, if we Remember, this place needs not now preparing; 'twas prepared long since; What Says christ to the Guests of it? Mathew 25.34. Come you blessed, inherit the Kingdom, Paratum vobis à constitution mundi, prepared for you;
But how will this hold? Paratum, and Vado parare? why, as S. Austin (Tract. 68. in Jo. ) quotes that saying from the Prophet, Deus fecit quae futura sunt:
But how will this hold? Paratum, and I go parare? why, as S. Austin (Tract. 68. in John) quotes that saying from the Prophet, Deus fecit Quae futura sunt:
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'Tis no unusual phrase in holy Scripture, when they speake of Gods actions which are infinite, eternall as himselfe, to whom all things are continually present, which are,
It's no unusual phrase in holy Scripture, when they speak of God's actions which Are infinite, Eternal as himself, to whom all things Are continually present, which Are,
There is the like expression in the end of the two and twentieth Psalm, The Heaven shall declare his righteousnesse unto a People that shall be borne, whom the Lord hath made:
There is the like expression in the end of the two and twentieth Psalm, The Heaven shall declare his righteousness unto a People that shall be born, whom the Lord hath made:
and yet he was slain after that, by the promise of God, The Serpent shall bruise his heele, Gen. 3.15. He was slain in the faith of the Father, before his incarnation;
and yet he was slave After that, by the promise of God, The Serpent shall bruise his heel, Gen. 3.15. He was slave in the faith of the Father, before his incarnation;
he was slain in his severall members, Saul, Saul, why persecutest thou me? Act. 9.4. He was slain in Abel; The death of innocent Abel, sayes Lyra, was a Figure of the death of this Lamb;
he was slave in his several members, Saul, Saul, why Persecutest thou me? Act. 9.4. He was slave in Abel; The death of innocent Abel, Says Lyram, was a Figure of the death of this Lamb;
and this High Priest of ours by his owne blood must enter into the Holy place, and so obtain eternall redemption for us, Hebr. 9.12. so having conquered Death by his Resurrection, he then ascends to take possession of this Place for us;
and this High Priest of ours by his own blood must enter into the Holy place, and so obtain Eternal redemption for us, Hebrew 9.12. so having conquered Death by his Resurrection, he then ascends to take possession of this Place for us;
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and because God, in himself, is summum bonum, the greatest good that can be, and so could not possibly advance his actions to any end better than himself,
and Because God, in himself, is summum bonum, the greatest good that can be, and so could not possibly advance his actions to any end better than himself,
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therefore, for himself, hath he done all things whatsoever he hath done, universa propter semetipsum, Prov. 16.4. All things were created by him, and for him, Col. 1.16. for himself chiefly, but not for himself wholly:
Therefore, for himself, hath he done all things whatsoever he hath done, universa propter semetipsum, Curae 16.4. All things were created by him, and for him, Col. 1.16. for himself chiefly, but not for himself wholly:
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his Election and Predestination of us before the faundation of the world; 'twas ad laudem gloriae, To the praise of the glory of his grace, Eph. 1.12.
his Election and Predestination of us before the faundation of the world; 'twas ad Laudem Glory, To the praise of the glory of his grace, Ephesians 1.12.
so, in that great work of re-creation, of redemption, all that he did, was for man, the very birth of his son (to begin there) for that the song of the heavenly hoast was, Gloria in excelsis Deo, Glory to God in the highest;
so, in that great work of recreation, of redemption, all that he did, was for man, the very birth of his son (to begin there) for that the song of the heavenly host was, Gloria in Excelsis God, Glory to God in the highest;
but not a minims rest in it, before they come to Peace on earth, and good will towards men, Luke 2.14. there's the Prophet's, natus nobis he was born for us Isa. 9.6. his whole life, it was chiefly, honoro patrem, Jo. 8.49. I seek not my own glory, v. 50. but I honour my Father; upon the man born blind, John 9. ver. 4. He must work the works of him that sent him, and 'twas ver. 3. That the works of God should be made manifest in him;
but not a minims rest in it, before they come to Peace on earth, and good will towards men, Lycia 2.14. there's the Prophet's, Born nobis he was born for us Isaiah 9.6. his Whole life, it was chiefly, honoro patrem, John 8.49. I seek not my own glory, v. 50. but I honour my Father; upon the man born blind, John 9. ver. 4. He must work the works of him that sent him, and 'twas ver. 3. That the works of God should be made manifest in him;
come to his death, he humbled himself, and became obedient, there was the glory of his Father in his obedience, he humbled himself to death, that death should have no more dominion over him, Ro. 6.9. that that last enemy, death might be destroyed, 1 Cor. 15.26. that, through death, he might destroy death, and him that had the power of death, that is, the Divel, Heb. 2.14. that death might be swallowed up in victory, ver.
come to his death, he humbled himself, and became obedient, there was the glory of his Father in his Obedience, he humbled himself to death, that death should have no more dominion over him, Ro. 6.9. that that last enemy, death might be destroyed, 1 Cor. 15.26. that, through death, he might destroy death, and him that had the power of death, that is, the devil, Hebrew 2.14. that death might be swallowed up in victory, ver.
10. there is his mortuus pro nobis: his resurrection next, Christ was raised up from the dead, Rom. 6.4. NONLATINALPHABET, some translate it, (and they may well, the word bears it home, In or propter gloriam ) for the glory of the Father;
10. there is his Mortuus Pro nobis: his resurrection next, christ was raised up from the dead, Rom. 6.4., Some translate it, (and they may well, the word bears it home, In or propter gloriam) for the glory of the Father;
ther's his resurrexit pro nobis: Lastly his ascension, that was all glorious, when he ascended up on high, he led captivity captive, Eph. 4.8. having spoyled principalities and powers, he made a shew of them openly, triumphing over them, Col. 2.15.
ther's his resurrexit Pro nobis: Lastly his Ascension, that was all glorious, when he ascended up on high, he led captivity captive, Ephesians 4.8. having spoiled principalities and Powers, he made a show of them openly, triumphing over them, Col. 2.15.
a poor provision here made for him, a stable his presence-chamber, and a Cratch his Cradle, from thence driven into Egypt, and from place to place, I, to no place;
a poor provision Here made for him, a stable his presence-chamber, and a Cratch his Cradle, from thence driven into Egypt, and from place to place, I, to no place;
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This Son of Man, had not where to lay his hend, Mat. 8. ver. 20. Master where dwellest thou? Jo. 1. ver. 38. his Disciples might well ask, 'twas a hard question, that, no place prepared for him here,
This Son of Man, had not where to lay his hend, Mathew 8. ver. 20. Master where dwellest thou? John 1. ver. 38. his Disciples might well ask, 'twas a hard question, that, no place prepared for him Here,
yet he, we see here, loves his enemies, blesses them that curse him, does good to them that hate him, and would have us do so, in imitation of him, that,
yet he, we see Here, loves his enemies, Blesses them that curse him, does good to them that hate him, and would have us do so, in imitation of him, that,
as he is, we may be, the children of our Father which is in Heaven, Mat. 5.44. We have but small time for the large extent of this Vobis, who they be that are contained in it;
as he is, we may be, the children of our Father which is in Heaven, Mathew 5.44. We have but small time for the large extent of this Vobis, who they be that Are contained in it;
God prepares both, Place and Inhabitants too, Place for Inhabitants, and Inhabitants for the Place, Those Vessels of Mercy whom he had before prepared unto glory, Rom. 9.23. In the Parable, Matt. 25. Those Virgins onely, quae Paratae erant, who were Prepared, Ready, went in with him to the Marriage.
God prepares both, Place and Inhabitants too, Place for Inhabitants, and Inhabitants for the Place, Those Vessels of Mercy whom he had before prepared unto glory, Rom. 9.23. In the Parable, Matt. 25. Those Virgins only, Quae Paratae Erant, who were Prepared, Ready, went in with him to the Marriage.
that which St. Paul prescribes, if we will be Vessels unto honour, we must be prepared unto every good worke, 2 Tim. 2.29. We must be prepared to do good, and to suffer evil, if occasion requires, and it may conduce to his glory; that's one way more:
that which Saint Paul prescribes, if we will be Vessels unto honour, we must be prepared unto every good work, 2 Tim. 2.29. We must be prepared to do good, and to suffer evil, if occasion requires, and it may conduce to his glory; that's one Way more:
and sweat and blood, if need be, rather than not follow him; follow the Lamb whither soever, Revel. 14.4. and which way soever he goeth; even Agnum occisum, follow the Lamb which was slain, Rev. 5.12. Suffer with him, that's the way to reigne with him, 2 Tim. 2.12. to have Kingdom and Glory too, to reign with him, and to be glorified with him, Rom. 8.17. Let us not grudge, beloved, to take pains, to suffer pain, in this place of our Preparation for that Place;
and sweat and blood, if need be, rather than not follow him; follow the Lamb whither soever, Revel. 14.4. and which Way soever he Goes; even Agnum Killed, follow the Lamb which was slave, Rev. 5.12. Suffer with him, that's the Way to Reign with him, 2 Tim. 2.12. to have Kingdom and Glory too, to Reign with him, and to be glorified with him, Rom. 8.17. Let us not grudge, Beloved, to take pains, to suffer pain, in this place of our Preparation for that Place;
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if we looke unto Jesus the Author, and Finisher of our faith, Heb. 12.2. 'Twas a course that himselfe tooke, to strengthen himselfe in his Combate here, as he was Man;
if we look unto jesus the Author, and Finisher of our faith, Hebrew 12.2. 'Twas a course that himself took, to strengthen himself in his Combat Here, as he was Man;
The sufferings of this present time, in the worst of their nature, are not worthy to be compared with the glory that shall be revealed, Rom. 8.18. though they were lasting;
The sufferings of this present time, in the worst of their nature, Are not worthy to be compared with the glory that shall be revealed, Rom. 8.18. though they were lasting;
When the Prophet Daniel had reckoned up many sore calamities upon the people, they are encourag'd to the constant undergoing of them with this certain comfort, Ʋsque ad tempus, Daniel 11.24. 'tis but for a time: whatsoever the burden of worldly crosses be, which the faithfull servants of God groan under;
When the Prophet daniel had reckoned up many soar calamities upon the people, they Are encouraged to the constant undergoing of them with this certain Comfort, Ʋsque ad Tempus, daniel 11.24. it's but for a time: whatsoever the burden of worldly Crosses be, which the faithful Servants of God groan under;
apply the Balsome, this sweet contemplation of the short continuance, Ʋsque ad tempus, 'tis but for a time; when ye are revil'd and persecuted, Matth. 5.11.
apply the Balsome, this sweet contemplation of the short Continuance, Ʋsque ad Tempus, it's but for a time; when you Are reviled and persecuted, Matthew 5.11.
Ʋsque in tempus, saies the Son of Syrach too, Ecclesiasticus 1.23. Ʋsque in tempus sustinebit patiens, A patient man will bear for a time, and afterward joy shall spring up unto him.
Ʋsque in Tempus, Says the Son of Sirach too, Ecclesiasticus 1.23. Ʋsque in Tempus sustinebit Patient, A patient man will bear for a time, and afterwards joy shall spring up unto him.
