None but Christ, or A plain and familiar treatise of the knowledge of Christ, exciting all men to study to know Jesus Christ and him crucified, with a particular, applicatory, and saving knowledge, in diverse sermons upon I Cor. 2. 2. / By John Wall B.D. preacher of the word of God at Mich. Cornhill London.
first, the object of Pauls desire; Jesus Christ and him crucified. 2. The act, to know Jesus Christ and him crucified. 3. Pauls desi•e and resolution:
First, the Object of Paul's desire; jesus christ and him Crucified. 2. The act, to know jesus christ and him Crucified. 3. Paul's desi•e and resolution:
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I determined to know nothing among you but Jesus Christ and him crucifi•d. I desired ] NONLATINALPHABET eximium duxi, so Pet. Martyr, and Calvin reads it:
I determined to know nothing among you but jesus christ and him crucifi•d. I desired ] eximium duxi, so Pet. Martyr, and calvin reads it:
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To know nothing but Jesus Christ, ] Not that Paul contemned all other knowledg and humane learning in Arts and Sciences wherein himselfe was so accomplisht, being the great Doctor of the Gentiles,
To know nothing but jesus christ, ] Not that Paul contemned all other knowledge and humane learning in Arts and Sciences wherein himself was so accomplished, being the great Doctor of the Gentiles,
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but to us that are saved, the power of God and wisdome of God, 1 Cor. 1. 18. As if he should have said, all knowledge is excellent, of all knowledge, the knowledge of Christ is more excellent;
but to us that Are saved, the power of God and Wisdom of God, 1 Cor. 1. 18. As if he should have said, all knowledge is excellent, of all knowledge, the knowledge of christ is more excellent;
Certainly, 1. because it argues greater love in Christ to be crucified, then to be glorified for us. 2. Because though hee makes application as glorified,
Certainly, 1. Because it argues greater love in christ to be Crucified, then to be glorified for us. 2. Because though he makes application as glorified,
who can be weary of preaching, or learning Christ? Dulce nomen Christi, sweet is the name of Christ, at least to every Christian that hath his part in him.
who can be weary of preaching, or learning christ? Dulce Nome Christ, sweet is the name of christ, At least to every Christian that hath his part in him.
Secondly, it seemes a plaine lesson which every body almost knowes already, fit to be taught children, whom we aske what is Jesus Christ? But it is such a lesson as would beseeme the greatest Angel in heaven still to learne,
Secondly, it seems a plain Lesson which every body almost knows already, fit to be taught children, whom we ask what is jesus christ? But it is such a Lesson as would beseem the greatest Angel in heaven still to Learn,
And what was Peters last exhortation to the Saints, to whom he wrote, but that they should grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ? As if this were the chiefe lesson they were to learn, according to my text, I desired to know nothing among you, &c. Wherein two things are to be considered, 1. What knowledg of Christ it is that is to be studied of us ▪ 2. Why the knowledge of Christ and him crucified is specially to be studied of us.
And what was Peter's last exhortation to the Saints, to whom he wrote, but that they should grow in grace, and in the knowledge of our Lord and Saviour jesus christ? As if this were the chief Lesson they were to Learn, according to my text, I desired to know nothing among you, etc. Wherein two things Are to be considered, 1. What knowledge of christ it is that is to be studied of us ▪ 2. Why the knowledge of christ and him Crucified is specially to be studied of us.
For the first, we are to study to know Christ with a fourfold knowledge, with the knowledg of 1. Speculation or Contemplation. 2. Particular application 3. Love and affection. 4. Ʋertuall operation.
For the First, we Are to study to know christ with a fourfold knowledge, with the knowledge of 1. Speculation or Contemplation. 2. Particular application 3. Love and affection. 4. Ʋertuall operation.
FIrst, we must study to know Christ in his Incarnation; That he is God and man joyned together, that God and man might be joyned together, that by sinne were separated one from another.
First, we must study to know christ in his Incarnation; That he is God and man joined together, that God and man might be joined together, that by sin were separated one from Another.
To teach us that the divine nature is not essentially, but personally, not simply, but Relatively (in relation to the second Person) incarnated for else the Father and holy Ghost mu•t be incarnated as wel as the Sonne;
To teach us that the divine nature is not essentially, but personally, not simply, but Relatively (in Relation to the second Person) incarnated for Else the Father and holy Ghost mu•t be incarnated as well as the Son;
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but his naturall son by eternall generation as he was God (being of the same substance and nature that his Father is, (as children are of the same substance with their Parents) cald indeed the Father of Eternity, Es. 9. 6. but that was respectu essentiae, non subsistentiae, in regard of his essence not subsistence.
but his natural son by Eternal generation as he was God (being of the same substance and nature that his Father is, (as children Are of the same substance with their Parents) called indeed the Father of Eternity, Es. 9. 6. but that was respectu essentiae, non subsistentiae, in regard of his essence not subsistence.
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The manner is unspeakable, incomprehensible, for who can declare his generation? In naturall generation the Father is 1. before the Sonne, 2. the Son inferior to the Father, 3. receiving his substance from the Father:
The manner is unspeakable, incomprehensible, for who can declare his generation? In natural generation the Father is 1. before the Son, 2. the Son inferior to the Father, 3. receiving his substance from the Father:
as they are persons or subsistences, but not as absolutely God, for so their essence is the same ] But this mistery is deep and such as is fitter for the study of Angels then men;
as they Are Persons or subsistences, but not as absolutely God, for so their essence is the same ] But this mystery is deep and such as is fitter for the study of Angels then men;
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And what greater love could the father shew unto us then to give his deare Son, his beloved Son, his only begotten son for us? Joh. 3. 16. Herein appeared Abrahams love, that he offered his only sonne Isaac, whom he loved.
And what greater love could the father show unto us then to give his deer Son, his Beloved Son, his only begotten son for us? John 3. 16. Herein appeared Abrahams love, that he offered his only son Isaac, whom he loved.
But then they considered the eldest, was the first of their strength, therfore loth to sell him, the second was the very picture of the father, the third was like the mother, the fourth and the youngest was the childe of their old age, their Benjamin, the dearly beloved of them both,
But then they considered the eldest, was the First of their strength, Therefore loath to fell him, the second was the very picture of the father, the third was like the mother, the fourth and the youngest was the child of their old age, their Benjamin, the dearly Beloved of them both,
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But he could not find in his heart which to chuse to live, & so to leave the other to the stroak of death (They both were so dear to him) and so they both died;
But he could not find in his heart which to choose to live, & so to leave the other to the stroke of death (They both were so dear to him) and so they both died;
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Thirdly that Iesus Christ is God, The mighty God who thought it no robbery to be equall with God contrary to the heresie of the Samosetanians, Servetus, Ebionites, Cerinthians, Nestorians, Turks, Jews, Arrians,
Thirdly that Iesus christ is God, The mighty God who Thought it no robbery to be equal with God contrary to the heresy of the samosetanians, Servetus, Ebionites, Cerinthians, Nestorians, Turks, jews, Arians,
not only to support the humane nature to beare the wrath of God from sinking under it, which else had ground him to powder, (As the altar of wood was covered with brasse, that the fire might not consume it, Exod. 27. 2.)
not only to support the humane nature to bear the wrath of God from sinking under it, which Else had ground him to powder, (As the altar of wood was covered with brass, that the fire might not consume it, Exod 27. 2.)
But also to give worth to his sufferings, and to make them of infinite value, because they were the sufferings of God, For we having offended an infinite God, deserved infinite wrath,
But also to give worth to his sufferings, and to make them of infinite valve, Because they were the sufferings of God, For we having offended an infinite God, deserved infinite wrath,
As the blood of a sheep is more precious then the blood of 1000 adders, toads and serpents, the blood of a man then of a 1000 sheep, the blood of a King then of a 1000 common men,
As the blood of a sheep is more precious then the blood of 1000 Adders, toads and Serpents, the blood of a man then of a 1000 sheep, the blood of a King then of a 1000 Common men,
because our sins are but the sins of men, but Christs sufferings are the sufferings of God; ( o ) now God loves the blood of his Son more then he hates all our sinnes;
Because our Sins Are but the Sins of men, but Christ sufferings Are the sufferings of God; (o) now God loves the blood of his Son more then he hates all our Sins;
Nor passed through her Paps, as the Turks Alcoran dreams, but of the seed of the woman, Gen. 3. 14. and made of a woman, Gal. 4. 4. Indeed he took not the person of any one man,
Nor passed through her Paps, as the Turks Alcorani dreams, but of the seed of the woman, Gen. 3. 14. and made of a woman, Gal. 4. 4. Indeed he took not the person of any one man,
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And now he is a true man in heaven, the same that he was on earth though glorifyed, contrary to the heresy of the Seleucians that affirmed that Christ in his assention unclothed himselfe of the flesh of man,
And now he is a true man in heaven, the same that he was on earth though glorified, contrary to the heresy of the Seleucians that affirmed that christ in his Ascension unclothed himself of the Flesh of man,
O infinite wonder, That God should please to chuse one man among all mankind, (or more properly humane nature) and exalt him to be one of the Trinity, to sit in the seate of God, be called God, adored and worshipped as God to all eternity.
O infinite wonder, That God should please to choose one man among all mankind, (or more properly humane nature) and exalt him to be one of the Trinity, to fit in the seat of God, be called God, adored and worshipped as God to all eternity.
That NONLATINALPHABET should be NONLATINALPHABET, the great God a sucking childe; Regens sydera, should be sugens ubera, He that rules the stars should suck the breasts;
That should be, the great God a sucking child; Regens sydera, should be sugens ubera, He that rules the Stars should suck the breasts;
But for God to cloath himselfe with dust and ashes (like Nebuchadnezzars Image, an head of gold and feet of clay) this is a lower abasement then if a King should be clothed with beggers ragges, become a frog, a worme, or the basest creature;
But for God to cloth himself with dust and Ashes (like Nebuchadnezar's Image, an head of gold and feet of clay) this is a lower abasement then if a King should be clothed with beggars rags, become a frog, a worm, or the Basest creature;
Though God be too great to cloath himselfe with any nature, yet what ever he shall cloath himselfe withall, he makes it worthy, Quicquid Deo indignum patitur, iderat t•i gratia. Tertul.
Though God be too great to cloth himself with any nature, yet what ever he shall cloth himself withal, he makes it worthy, Quicquid God indignum patitur, iderat t•i Gratia. Tertulian
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Now the reason why Christ tooke mans nature upon him, was, Not onely to redeem man, that as man had sinned, man should suffer; (for God could not suffer) and without shedding of blood there is no remission,) And to fulfill the Law for us by yeelding obedience to it, which the God-head could not be brought in subjection under:
Now the reason why christ took men nature upon him, was, Not only to Redeem man, that as man had sinned, man should suffer; (for God could not suffer) and without shedding of blood there is no remission,) And to fulfil the Law for us by yielding Obedience to it, which the Godhead could not be brought in subjection under:
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And so may the Deity through the Lan•horne of the humanty, 2 Cor. 3. 18. God hath as it were, cloathed himselfe with our flesh, to teach us he will not hide himselfe from his owne flesh;
And so may the Deity through the Lan•horne of the humanty, 2 Cor. 3. 18. God hath as it were, clothed himself with our Flesh, to teach us he will not hide himself from his own Flesh;
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The Lord Christ seemes to speak to us, as once Elihu did to Job, Job 33. 6. Behold I am according to thy wish in Gods stead, I am also formed out of the clay,
The Lord christ seems to speak to us, as once Elihu did to Job, Job 33. 6. Behold I am according to thy wish in God's stead, I am also formed out of the clay,
in whose heart the Law was written, but not the Gospel, Col. 1. 26. A mystery of godlinesse, breathing nothing but godlinesse, Tit. 2. 11. (though men make it a mystery of iniquity;) God manifested in the flesh, NONLATINALPHABET appearing in flesh, such a mystery as not the Angels in heaven can understand the manner.
in whose heart the Law was written, but not the Gospel, Col. 1. 26. A mystery of godliness, breathing nothing but godliness, Tit. 2. 11. (though men make it a mystery of iniquity;) God manifested in the Flesh, appearing in Flesh, such a mystery as not the Angels in heaven can understand the manner.
nor by cohabitation, onely as the Nestorians say, nor by mixture as water and wine mixt together, which is neither wine nor water, but a compound of both;
nor by cohabitation, only as the Nestorians say, nor by mixture as water and wine mixed together, which is neither wine nor water, but a compound of both;
yea of a poore maid, offering two Turtle Doves for her purifying, as being not able to bring a Lamb according to the Law, Levit. 12. 8. Was there never a great Lady in Jerusalem for this great Prince of heaven and earth to be borne of? But he looked on the lowlinesse of his handmaid.
yea of a poor maid, offering two Turtle Dove for her purifying, as being not able to bring a Lamb according to the Law, Levit. 12. 8. Was there never a great Lady in Jerusalem for this great Prince of heaven and earth to be born of? But he looked on the lowliness of his handmaid.
Hath not God chosen the poore of this world to be rich in faith, and heires of that Kingdome? James 2. 5. 3. In that he was born in a stable, Luke 2. 12. This shall be a signe unto you;
Hath not God chosen the poor of this world to be rich in faith, and Heirs of that Kingdom? James 2. 5. 3. In that he was born in a stable, Lycia 2. 12. This shall be a Signen unto you;
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Now was not this a Crucifixion? That he tha• shall come in the Cloudes should appeare in clouts? which yet he weares not so much to cover his nakednesse,
Now was not this a Crucifixion? That he tha• shall come in the Clouds should appear in clouts? which yet he wears not so much to cover his nakedness,
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4. More yet) if a Babe in clouts, yet in some faire Chamber and Cradle? No, in a Stable where horses and beasts were fed, at least, at that time when so great a concourse of people met,
4. More yet) if a Babe in clouts, yet in Some fair Chamber and Cradle? No, in a Stable where Horses and beasts were fed, At least, At that time when so great a concourse of people met,
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and to worke that on our spirits which was done to his flesh, Col. 2. 11. 12. Cutting off our superfluous lusts, that we might be all Circumcised, in heart,
and to work that on our spirits which was done to his Flesh, Col. 2. 11. 12. Cutting off our superfluous Lustiest, that we might be all Circumcised, in heart,
5. He was Crucifyed in his whole life 30 yeeres together, living in no account or reputation, Phil. 2. He made himselfe of no reputation, he was despised and we esteemed him not Esa. 53. 3. At the most he was counted but the Carpenters son, or the Carpenter ▪ perhaps working on his Fathers trade, Mark. 6. 3. And the deity was vaild in his flesh, wherein it lay hid without any great manifestation.
5. He was crucified in his Whole life 30 Years together, living in no account or reputation, Philip 2. He made himself of no reputation, he was despised and we esteemed him not Isaiah 53. 3. At the most he was counted but the Carpenters son, or the Carpenter ▪ perhaps working on his Father's trade, Mark. 6. 3. And the deity was veiled in his Flesh, wherein it lay hid without any great manifestation.
To teach us that the same mind should be in us that was in Christ, Phil. 2. To be content to live without respect in the world and be of no reputation for his sake.
To teach us that the same mind should be in us that was in christ, Philip 2. To be content to live without respect in the world and be of no reputation for his sake.
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Not as Josephs garment that was dipt in blood, but his body and garments were dyed in blood, Esa. 63. 1. And all this in expectation of what he should suffer,
Not as Josephs garment that was dipped in blood, but his body and garments were died in blood, Isaiah 63. 1. And all this in expectation of what he should suffer,
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when no hand touched him but his own thoughts of what he was to suffer, (like dry Roses that under a fire distill sweet water) 2. No burthen on him or bodily labor,
when no hand touched him but his own thoughts of what he was to suffer, (like dry Roses that under a fire distil sweet water) 2. No burden on him or bodily labour,
but the burthen of his spirit and of our sins. 3. In cold weather, for they had a fire to warme them. 4. All his whippings, thornes, nayles, never fetchr a bloody sweat from him as his owne thoughts did. 5. If the thoughts of his sufferings were so terrible, what were his sufferings themselves?
but the burden of his Spirit and of our Sins. 3. In cold weather, for they had a fire to warm them. 4. All his whippings, thorns, nails, never fetchr a bloody sweat from him as his own thoughts did. 5. If the thoughts of his sufferings were so terrible, what were his sufferings themselves?
6. His mournfull speeches and wrastling, prayers, shewed in what a bittternesse of grief his soule was when he cryed out, My soule is heavy to the death;
6. His mournful Speeches and wrestling, Prayers, showed in what a bittternesse of grief his soul was when he cried out, My soul is heavy to the death;
O the burthen of a wounded conscience groaning under sinne (as Christ for sinne) it is intollerable, It is a fearfull thing to f•ll into the hands of the living God.
O the burden of a wounded conscience groaning under sin (as christ for sin) it is intolerable, It is a fearful thing to f•ll into the hands of the living God.
7. He was crucified in his apprehension when he was betrayed by Judas, who sold our Saviour for thirty peeces of silver, (who yet bought us with his dearest blood ) who kissed him with his lips,
7. He was Crucified in his apprehension when he was betrayed by Judas, who sold our Saviour for thirty Pieces of silver, (who yet bought us with his dearest blood) who kissed him with his lips,
2. To loose us from the bonds of wickednesse, Col. 1. 13. 3. To teach us that bonds and imprisonments await us in this life, but Christ hath sweetned them with his bonds, whose bonds were bonds of love,
2. To lose us from the bonds of wickedness, Col. 1. 13. 3. To teach us that bonds and imprisonments await us in this life, but christ hath sweetened them with his bonds, whose bonds were bonds of love,
especially because being bound, he could not readily wipe it off, but stood with their filthy spawlings upon his face, Esay 50. 6. I hid not my face from shame and spitting.
especially Because being bound, he could not readily wipe it off, but stood with their filthy spawlings upon his face, Isaiah 50. 6. I hid not my face from shame and spitting.
10. He was crucified in his mockings, blindfolding him, asking him who smote him, making sport with him as the Philistines did with Sampson, when his eyes were put out.
10. He was Crucified in his mockings, blindfolding him, asking him who smote him, making sport with him as the philistines did with Sampson, when his eyes were put out.
The Roman Emperours had five priviledges. 1. A Crown of gold was set upon their heads. 2. A Scepter put into their hands. 3. Clothed with purple rayment. 4. Spoken to on the knee. 5. Salutations.
The Roman emperors had five privileges. 1. A Crown of gold was Set upon their Heads. 2. A Sceptre put into their hands. 3. Clothed with purple raiment. 4. Spoken to on the knee. 5. Salutations.
2. He had a reed in his hand, to teach us to him it belongs to sway the Scepter, Esay 6. 9 And perhaps to testifie that he will not break the bruised reed.
2. He had a reed in his hand, to teach us to him it belongs to sway the Sceptre, Isaiah 6. 9 And perhaps to testify that he will not break the Bruised reed.
A strange sight to see a King scourged, especially by his vassals. (A punishment they threatned Nero, to scourge him to death, adjudging him rather a beast then a man) what is it to see the God of heaven stript naked and scourged before the multitude? And as it was shamefull,
A strange sighed to see a King scourged, especially by his vassals. (A punishment they threatened Nero, to scourge him to death, adjudging him rather a beast then a man) what is it to see the God of heaven stripped naked and scourged before the multitude? And as it was shameful,
Indeed sometimes they did not onely virgis caedere, but whipt them with plummets of lead or sharp bones at the end of the cords, which tare off the flesh to the bone, called chastising with Scorpions;
Indeed sometime they did not only virgis caedere, but whipped them with plummets of led or sharp bones At the end of the cords, which tear off the Flesh to the bone, called chastising with Scorpions;
but it is probable that as he was sencenced by the Roman Judge, so he was scourged after the Roman manner by Roman souldiers more cruelly (who usually have not the lightest hands nor softest hearts) certainly till the bloud issued out abundantly.
but it is probable that as he was sencenced by the Roman Judge, so he was scourged After the Roman manner by Roman Soldiers more cruelly (who usually have not the Lightest hands nor Softest hearts) Certainly till the blood issued out abundantly.
12. Lastly, Christ was crucified in his condēnatiō, in that they condemned him to death, 1. acknowledging him innocent, (saying, I am innocent of the bloud of this just man ) and then condemning the innocent,
12. Lastly, christ was Crucified in his condemnation, in that they condemned him to death, 1. acknowledging him innocent, (saying, I am innocent of the blood of this just man) and then condemning the innocent,
HAving finished the sufferings of Christ in his life, we now come to his suffering in his death on the Crosse in these words, And him crucified ] For greater love (saith Christ) hath no man,
HAving finished the sufferings of christ in his life, we now come to his suffering in his death on the Cross in these words, And him Crucified ] For greater love (Says christ) hath not man,
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then this, that a man lay downe his life for his freinds, John 15. 13. If as the Jewes dream he had come as a great Monarch, had trod on nothing but Crownes and Scepters,
then this, that a man lay down his life for his Friends, John 15. 13. If as the Jews dream he had come as a great Monarch, had trod on nothing but Crowns and Sceptres,
Yea greater love had Christ towards us then barely to dye for us, in three respects. 1. A man may dye for another, if perhaps it be an honourable death, to get renoune after his death,
Yea greater love had christ towards us then barely to die for us, in three respects. 1. A man may die for Another, if perhaps it be an honourable death, to get renown After his death,
This appeares even in what he suffered from men in his body (which yet was lesse then what many Martyrs suffered being rouled naked in a barrel of nailes, racked, burned, &c.)
This appears even in what he suffered from men in his body (which yet was less then what many Martyrs suffered being rolled naked in a barrel of nails, racked, burned, etc.)
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and imbittered with mirh like gall, but not gall it selfe (as Beza ) Or rather I think it was mingled with both gall and mirh (as Gerard. ) Some indeed think this no part of his sufferings,
and imbittered with myrrh like Gall, but not Gall it self (as Beza) Or rather I think it was mingled with both Gall and myrrh (as Gerard.) some indeed think this no part of his sufferings,
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and that it was Vinum dulce sweete wine, a kind of Nectar, (and so thinks Baronius ) according to that of Solomon, Prov. 31. 6. Give wine to him that is of a heavy heart. But this cannot be;
and that it was Vinum dulce sweet wine, a kind of Nectar, (and so thinks Baronius) according to that of Solomon, Curae 31. 6. Give wine to him that is of a heavy heart. But this cannot be;
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and its very probable the souldiers gave this wine to him themselves. •. It is cold vinegar mingled with gall, and wine mingled with myrrhe, which cannot properly be called sweet wine. 3. It was prophecied Ps. 69. 21. they gave him gall and vineger to drink. 4. They loved him not so well to cheere him. •. Others say they used to give wine mixt with myrrhe, to inebriate and intoxicate their sences, that were to die this death, that they might not feele their paine.
and its very probable the Soldiers gave this wine to him themselves. •. It is cold vinegar mingled with Gall, and wine mingled with myrrh, which cannot properly be called sweet wine. 3. It was prophesied Ps. 69. 21. they gave him Gall and vinegar to drink. 4. They loved him not so well to cheer him. •. Others say they used to give wine mixed with myrrh, to inebriate and intoxicate their Senses, that were to die this death, that they might not feel their pain.
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But this were a foule murthering sin to make men drunk, before execution which should be a time of greatest and most solemn repentance, thereby causing them to dy in their sins without mercy.
But this were a foul murdering since to make men drunk, before execution which should be a time of greatest and most solemn Repentance, thereby causing them to die in their Sins without mercy.
2. They rackt him (as somethink) till all his bones were out of joynt, Psal. 22. 14. All my bones are out of joynt, for so (they say) was the custome of the Romans to deal with those that were to be crucified.
2. They racked him (as something) till all his bones were out of joint, Psalm 22. 14. All my bones Are out of joint, for so (they say) was the custom of the Roman to deal with those that were to be Crucified.
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3. His armes being stretched out, they nailed him by the hands, bearing the weight of his own body and then they nailed his feet to the foot of the crosse,
3. His arms being stretched out, they nailed him by the hands, bearing the weight of his own body and then they nailed his feet to the foot of the cross,
and so taking up the crosse with this bloudy sacrifice upon it, probably they set it down into the earth (or otherwise making it fast) thereby exceedingly rending the wounds & shaking his body.
and so taking up the cross with this bloody sacrifice upon it, probably they Set it down into the earth (or otherwise making it fast) thereby exceedingly rending the wounds & shaking his body.
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They pierced my hands and feet, or Lyon-like tore they them, as the text with the marginall note reads it, Psal. 22. 17. and thus were his hands and arms spread wide open to take us into his armes,
They pierced my hands and feet, or Lion-like tore they them, as the text with the marginal note reads it, Psalm 22. 17. and thus were his hands and arms spread wide open to take us into his arms,
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But thus was Christs heart wounded, that our hearts might be eased and cheared. For from thence came water and bloud, (the pericardium about the heart, having a little bagge of water to coole it, which they pierced) to signify he would be to us both water and bloud, both Iustification and sanctification, 1 Cor. 1. 30. 2. Thus you see what he suffered from men, which were his bodily sufferings;
But thus was Christ heart wounded, that our hearts might be eased and cheered. For from thence Come water and blood, (the pericardium about the heart, having a little bag of water to cool it, which they pierced) to signify he would be to us both water and blood, both Justification and sanctification, 1 Cor. 1. 30. 2. Thus you see what he suffered from men, which were his bodily sufferings;
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now followes what he suffered from God in his soul, which were the soul of his sufferings, which in comparison of what he felt from men, were but as the biting of a flea to the tearing of a lion.
now follows what he suffered from God in his soul, which were the soul of his sufferings, which in comparison of what he felt from men, were but as the biting of a flay to the tearing of a Lion.
If God once fight against us, who can stand before him when he is angry? (have pity upon me O my friends saith Job, for the hand of God hath touched me, Job. 10. 11.) And was not the hand of God also most heavy upon him,
If God once fight against us, who can stand before him when he is angry? (have pity upon me Oh my Friends Says Job, for the hand of God hath touched me, Job. 10. 11.) And was not the hand of God also most heavy upon him,
when God made him feel all the wrath his elect should have suffered in hell to all eternity, for he bare our sorrowes (Esay 53. 4. Lam. 1. 12.) though perhaps not in the same kind,
when God made him feel all the wrath his elect should have suffered in hell to all eternity, for he bore our sorrows (Isaiah 53. 4. Lam. 1. 12.) though perhaps not in the same kind,
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If the wrath of God against one sinner for one sin be unquenchable fire, and the worme that never dieth, wailing and gnashing of teeth for ever, what torment was upon him who drunk up the cup of Gods wrath for all our sins? This made him roare and cry out, My God my God why hast thou forsaken me, as if he should say all my friends have forsaken me, my disciples are gone from me,
If the wrath of God against one sinner for one since be unquenchable fire, and the worm that never Dieth, wailing and gnashing of teeth for ever, what torment was upon him who drunk up the cup of God's wrath for all our Sins? This made him roar and cry out, My God my God why hast thou forsaken me, as if he should say all my Friends have forsaken me, my Disciples Are gone from me,
And secondly wilt thou now forsake me, now I am dying, now I am in this my greatest conflict and misery? its a great affliction to be forsaken of God at any time,
And secondly wilt thou now forsake me, now I am dying, now I am in this my greatest conflict and misery? its a great affliction to be forsaken of God At any time,
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but especially in times of affliction, sorrow and death. 3. He calls him still his God, My God. I will put my trust in thee, though thou dost forsake me;
but especially in times of affliction, sorrow and death. 3. He calls him still his God, My God. I will put my trust in thee, though thou dost forsake me;
but to the wellbeing of faith) 4. And lastly wilt thou forsake me? ) even Me, of whom not long since, thou didst pronounce this is my beloved son in whom I am well pleased? Yet must we not think this acclamation was vox errantis the voice of one that was deceived,
but to the wellbeing of faith) 4. And lastly wilt thou forsake me?) even Me, of whom not long since, thou didst pronounce this is my Beloved son in whom I am well pleased? Yet must we not think this acclamation was vox errantis the voice of one that was deceived,
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And thus was Christ forsaken, that, we might be beloved and never forsaken, I will never fail thee nor forsake thee, Heb. 13. 6. 3. Thus you have seene Christ died neither an honourable nor an easie death;
And thus was christ forsaken, that, we might be Beloved and never forsaken, I will never fail thee nor forsake thee, Hebrew 13. 6. 3. Thus you have seen christ died neither an honourable nor an easy death;
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Alas what are we (may we say as Mephibosheth said to David ) that the Lord should look upon such dead dogges as we are, to dye pro vermiculis & vernaculis? for bondslaves,
Alas what Are we (may we say as Mephibosheth said to David) that the Lord should look upon such dead Dogs as we Are, to die Pro vermiculis & vernaculis? for bondslaves,
It followes, thirdly and lastly, We must study to know Christ in his satisfaction, in two particulars. 1. That there is no other name under heaven whereby we can be saved,
It follows, Thirdly and lastly, We must study to know christ in his satisfaction, in two particulars. 1. That there is no other name under heaven whereby we can be saved,
Alas what could we merit that were ungodly, sinners, enemies? Or what good thing could we doe to inherit eternall life? If wee could scourge out rivers of bloud, out fast Moses and Elias, glaze our eyes with teares, naile them to heaven with devotion, weep a sea of tears, yea of bloud;
Alas what could we merit that were ungodly, Sinners, enemies? Or what good thing could we do to inherit Eternal life? If we could scourge out Rivers of blood, out fast Moses and Elias, glaze our eyes with tears, nail them to heaven with devotion, weep a sea of tears, yea of blood;
Should we pray never so much (yea weare out our knees in prayer) read never so much the Word of God and other good books, heare never so many sermons, refraine from all grosse sins, build Hospitals, give all our goods to the poore,
Should we pray never so much (yea wear out our knees in prayer) read never so much the Word of God and other good books, hear never so many Sermons, refrain from all gross Sins, built Hospitals, give all our goods to the poor,
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yet could we not obtain salvation thereby; nay our perfect holinesse in heaven, is not the meritorious cause of our salvation there, but the righteousnesse of Christ;
yet could we not obtain salvation thereby; nay our perfect holiness in heaven, is not the meritorious cause of our salvation there, but the righteousness of christ;
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which made Paul desire with the loss of al his own righteousnesse to be found in Christ, Not having his own righteousnesse, but that which is in him by faith.
which made Paul desire with the loss of all his own righteousness to be found in christ, Not having his own righteousness, but that which is in him by faith.
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Its true, Christians may look to their graces as evidences of their part in Christ and salvation (and the clearer they are, the greater will be their comfort) but not as causes;
Its true, Christians may look to their graces as evidences of their part in christ and salvation (and the clearer they Are, the greater will be their Comfort) but not as Causes;
Suppose those that were stung with fiery serpents, had used any other remedies or medicines to cure the poyson, besides looking upon the brazen serpent, had they not been of no value? Or as those that in the time of Noahs flood trusted to their own houses, the highest trees or mountains,
Suppose those that were stung with fiery Serpents, had used any other remedies or medicines to cure the poison, beside looking upon the brazen serpent, had they not been of no valve? Or as those that in the time of Noahs flood trusted to their own houses, the highest trees or Mountains,
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2. As we are to believe there is no salvation out of Christ, so we are to know that Christ is a sufficient Saviour, to save perfectly those that come to him and trust in him; from these two grounds.
2. As we Are to believe there is no salvation out of christ, so we Are to know that christ is a sufficient Saviour, to save perfectly those that come to him and trust in him; from these two grounds.
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as if we had never sinned, or as if we our selves had suffered for them in hell for ever, Col. 2. 14. blotting out the hand-writing of ordinances against us,
as if we had never sinned, or as if we our selves had suffered for them in hell for ever, Col. 2. 14. blotting out the handwriting of ordinances against us,
And this appeares by his resurrection, Ascension, and sitting at the right hand of God, in his glory, triumphing over all his enemies, which were not for satisfaction,
And this appears by his resurrection, Ascension, and sitting At the right hand of God, in his glory, triumphing over all his enemies, which were not for satisfaction,
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Hence saith Paul it is Christ that died, yea Rather that is risen again, thereby shewing the sufficiency of his death, that God is satisfied, and all is finished.
Hence Says Paul it is christ that died, yea Rather that is risen again, thereby showing the sufficiency of his death, that God is satisfied, and all is finished.
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Nay certainly Christ hath satisfied God more abundantly for us, then if we our selves had gone to hell for ever, for we had been but alwaies satisfying,
Nay Certainly christ hath satisfied God more abundantly for us, then if we our selves had gone to hell for ever, for we had been but always satisfying,
and God had not been fully satisfied, but in Christ he is fully and for ever satisfied, so as now we may plead pardon not only from mercy but from righteousnesse and justice it self, Rom. 1. 17. and Rom. 3. 15. 16.
and God had not been Fully satisfied, but in christ he is Fully and for ever satisfied, so as now we may plead pardon not only from mercy but from righteousness and Justice it self, Rom. 1. 17. and Rom. 3. 15. 16.
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and if the least of his sufferings were meriti infiniti, of infinite merit, so that God could have saved us without Christ, (as Athan. ) or with Christ not dying for us (as Greg. ) or with the least degree of his sufferings (as Cypr. ) yet I am sure all his sufferings were meriti definiti determined of God,
and if the least of his sufferings were Merit infiniti, of infinite merit, so that God could have saved us without christ, (as Athan) or with christ not dying for us (as Greg.) or with the least degree of his sufferings (as Cyprus) yet I am sure all his sufferings were Merit definiti determined of God,
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ANd thus I have finished the first particular mentioned, namely, how we ought to know Christ by speculation, viz. to know him in his incarnation. 2. In his crucifixion. 3. In his satisfaction, which though it be the lowest forme of knowledge,
ANd thus I have finished the First particular mentioned, namely, how we ought to know christ by speculation, viz. to know him in his incarnation. 2. In his crucifixion. 3. In his satisfaction, which though it be the lowest Form of knowledge,
Let him kisse me saith the spouse, with the kisses of his mouth, that is, let him shew me some love tokens, (As the Rabbins say Moses died ad osculum oris dei, with a kisse from the mouth of God) for his love is sweeter then wine, and better then life;
Let him kiss me Says the spouse, with the Kisses of his Mouth, that is, let him show me Some love tokens, (As the Rabbis say Moses died ad osculum oris dei, with a kiss from the Mouth of God) for his love is Sweeten then wine, and better then life;
Object. 1. If any shall object, a man may be saved by faith of adherence, though hee hath not faith of evidence, that is by resting upon Christ for salvation,
Object. 1. If any shall Object, a man may be saved by faith of adherence, though he hath not faith of evidence, that is by resting upon christ for salvation,
Who is among you that feareth the Lord, and obeyeth the voyce of his servant, that walketh in darknes and hath no light? let him trust in the name of the Lord and stay upon his God, &c. Answ. I answer first, i•s true, there may be faith in Christ,
Who is among you that fears the Lord, and Obeyeth the voice of his servant, that walks in darkness and hath no Light? let him trust in the name of the Lord and stay upon his God, etc. Answer I answer First, i•s true, there may be faith in christ,
Perhaps sometime a weak beleever can see no promise, yet he hath a promise, and at that time he may not be able to act his faith, though he hath faith.
Perhaps sometime a weak believer can see no promise, yet he hath a promise, and At that time he may not be able to act his faith, though he hath faith.
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Not by the word which speaks onely in generall (ordinarily) as Whosoever believeth, &c. As many as recieved him, &c. But mertions not in particular that we have received him, that we beleeve,
Not by the word which speaks only in general (ordinarily) as Whosoever Believeth, etc. As many as received him, etc. But mertions not in particular that we have received him, that we believe,
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Ergo. But our hearts are deceitfull above all things, and therefore are not to be trusted unto, Yea there is a generation that are pure in their owne eyes, whose hearts are not washt from their filthinesse and many think themselves something when they are nothing, being deceived in their own imagination:
Ergo. But our hearts Are deceitful above all things, and Therefore Are not to be trusted unto, Yea there is a generation that Are pure in their own eyes, whose hearts Are not washed from their filthiness and many think themselves something when they Are nothing, being deceived in their own imagination:
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else why are we commanded to prove ou selves whether we be in the faith? to make our calling and election sure? The Papists themselves say all Gods lawes are possible, even legal, much more Evangelicall;
Else why Are we commanded to prove ou selves whither we be in the faith? to make our calling and election sure? The Papists themselves say all God's laws Are possible, even Legal, much more Evangelical;
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3. How could we else call God father if we could not know him to be our Father? 2. Rejoyce our names are written in heaven? 3. Be thankfull that we are made meet to be partakers of the inheritance of the Saints in light? 4, Desire the comming of Christ? 5. Or triumph over death if we could not know Christ to be ours? 4. This Paul, John, Thomas;
3. How could we Else call God father if we could not know him to be our Father? 2. Rejoice our names Are written in heaven? 3. Be thankful that we Are made meet to be partakers of the inheritance of the Saints in Light? 4, Desire the coming of christ? 5. Or triumph over death if we could not know christ to be ours? 4. This Paul, John, Thomas;
5. It is cleer by these Scriptures, 1 Joh. 5. 13. 1 Joh. 4. 13. 1 Cor. 2. 12. Heb. 10. 34. Caution. Not that any know it perfectly without some reluctancy of the flesh, because we know but in part, our assurance proceeds from knowledg and the most perfect faith is mixt with some diffidence :
5. It is clear by these Scriptures, 1 John 5. 13. 1 John 4. 13. 1 Cor. 2. 12. Hebrew 10. 34. Caution. Not that any know it perfectly without Some reluctancy of the Flesh, Because we know but in part, our assurance proceeds from knowledge and the most perfect faith is mixed with Some diffidence:
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And secondly, though the word doth not witnesse in particular, and a naturall conscience is blind and deceitfull yet a conscience inlightned by the spirit cannot be deceived in any thing necessary to salvation;
And secondly, though the word does not witness in particular, and a natural conscience is blind and deceitful yet a conscience enlightened by the Spirit cannot be deceived in any thing necessary to salvation;
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and the spirit bears a double witnesse. 1. That Christ is ours. 2. That it is the spirit of God that witnesseth and not a delusion Indeed he that dreameth thinks he is awake,
and the Spirit bears a double witness. 1. That christ is ours. 2. That it is the Spirit of God that Witnesseth and not a delusion Indeed he that dreameth thinks he is awake,
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for whom he counted all things but as losse, dung and vanity. Moses esteemed the reproch, disgrace, contempt and scorne of Christ greater riches then a Kingdome:
for whom he counted all things but as loss, dung and vanity. Moses esteemed the reproach, disgrace, contempt and scorn of christ greater riches then a Kingdom:
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How did the Martyrs love Christ, who rejoyced that their bodyes might burn for him? Nay, one said, Shall I die but once for my Saviour? I would I could die a 100. times for him.
How did the Martyrs love christ, who rejoiced that their bodies might burn for him? Nay, one said, Shall I die but once for my Saviour? I would I could die a 100. times for him.
George Carpenter being asked whether he he loved not his wife and children when they wept before him? yes said he, my wife and children are dearer to me then all Bavaria, yet for the love of Christ I know you not.
George Carpenter being asked whither he he loved not his wife and children when they wept before him? yes said he, my wife and children Are Dearer to me then all Bavaria, yet for the love of christ I know you not.
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and all my brethren, sisters, and children howling on every side: I would tread on my father, fling off my mother, despise my brethern, sisters, children,
and all my brothers, Sisters, and children howling on every side: I would tread on my father, fling off my mother, despise my brother, Sisters, children,
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Certainly our cold love to Christ is almost as great a wonder as his great love to us, and may justy make us feare that we never yet savingly knew him.
Certainly our cold love to christ is almost as great a wonder as his great love to us, and may justy make us Fear that we never yet savingly knew him.
and the thought of him fetch teares from our eyes? Oh how deare should Christ be then to us that hath suffered the infinite wrath of God for us, delivered us from hel, reconciled us to God, purchased heaven and al good things on earth,
and the Thought of him fetch tears from our eyes? O how deer should christ be then to us that hath suffered the infinite wrath of God for us, Delivered us from hell, reconciled us to God, purchased heaven and all good things on earth,
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CHAP. VIII. We must study to know Christ with a virtuall and operative knowledge. FOurthly and lastly, we must study to know Christ with an operative, and powerfull knowledge.
CHAP. VIII. We must study to know christ with a virtual and operative knowledge. FOurthly and lastly, we must study to know christ with an operative, and powerful knowledge.
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Oh that thou hadst known in this thy day the things that belong to thy peace, that is seriously considered of them, cum affectu & effect•, to repent and imbrace Christ.
O that thou Hadst known in this thy day the things that belong to thy peace, that is seriously considered of them, cum affectu & effect•, to Repent and embrace christ.
So here we are required to study to know Christ, not with bare speculation, but practically and operatively; Phil. 3. 10. That I may know him and the power of his resurrection;
So Here we Are required to study to know christ, not with bore speculation, but practically and operatively; Philip 3. 10. That I may know him and the power of his resurrection;
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First, whereby he gives us power against the love and dominion of sinne, to feele vertue and strength from Christ, to crucifie our sinnes that crucified our Saviour.
First, whereby he gives us power against the love and dominion of sin, to feel virtue and strength from christ, to crucify our Sins that Crucified our Saviour.
And if we know Christ to be ours, we know that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serve sinne.
And if we know christ to be ours, we know that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
If one should kill our father, would we hug and embrace him as our friend? let him eate at our table? and not rather hate and detest the very sight of him,
If one should kill our father, would we hug and embrace him as our friend? let him eat At our table? and not rather hate and detest the very sighed of him,
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and seek to be revenged of him? If a Snake should sting thy dearly beloved spouse to death, wouldst thou preserve it alive? warme it at the fire? hug it in thy bosome? and not rather stob it with a thousand wounds? And were not our sinnes the causes and instruments of Christs death? Were not they the whips that scourged him? the nayles, the cords, the speares, the thornes that wounded him,
and seek to be revenged of him? If a Snake should sting thy dearly Beloved spouse to death, Wouldst thou preserve it alive? warm it At the fire? hug it in thy bosom? and not rather stob it with a thousand wounds? And were not our Sins the Causes and Instruments of Christ death? Were not they the whips that scourged him? the nails, the cords, the spears, the thorns that wounded him,
And certainly he knowes nothing of Iesus Christ savingly, as the truth is in Jesus that hath not put off the old man, which is corrupt according to deceitfull lusts.
And Certainly he knows nothing of Iesus christ savingly, as the truth is in jesus that hath not put off the old man, which is corrupt according to deceitful Lustiest.
Secondly, wee must study to know the power of his resurrection, in raising us up to newnesse of life, changing our natures, creating in us new hearts, and making us new creatures.
Secondly, we must study to know the power of his resurrection, in raising us up to newness of life, changing our nature's, creating in us new hearts, and making us new creatures.
I count all things as losse, not onely for the gaining of Christ, but for the excellencie of the knowledge of Jesus Christ my Lord, saith Saint Paul, (a) and yet to gaine Christ is much more then to know him.
I count all things as loss, not only for the gaining of christ, but for the excellency of the knowledge of jesus christ my Lord, Says Saint Paul, (a) and yet to gain christ is much more then to know him.
Nay, more, In him are hid all the treasures of wisdome and knowledge, Colos. 2. 3. Now treasures we know are abundance of precious things, (So Chrys. Aquin. Theoph. ) In Christ there is all rich and precious knowledge, a fountaine of riches;
Nay, more, In him Are hid all the treasures of Wisdom and knowledge, Colos 2. 3. Now treasures we know Are abundance of precious things, (So Chrys. Aquinas Theophanes) In christ there is all rich and precious knowledge, a fountain of riches;
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And contrarily if he know all things else, and knowes not Christ, he hath no rich or precious knowledge, no treasures of knowledge, but empty and unprofitable knowledge.
And contrarily if he know all things Else, and knows not christ, he hath no rich or precious knowledge, no treasures of knowledge, but empty and unprofitable knowledge.
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for they are not fully revealed (As Aquin. ) Hence saith the Apostle. 1 Cor. 2. 9. Eye hath not seene the riches that are to be found in Christ, any further then they are revealed by the spirit of Christ. ( d )
for they Are not Fully revealed (As Aquinas) Hence Says the Apostle. 1 Cor. 2. 9. Eye hath not seen the riches that Are to be found in christ, any further then they Are revealed by the Spirit of christ. (worser)
But this knowledge came by speciall revelation immediately from God and therefore is especially to be inquired after, 1 Cor. 2. 7. We speake the mystery of God,
But this knowledge Come by special Revelation immediately from God and Therefore is especially to be inquired After, 1 Cor. 2. 7. We speak the mystery of God,
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Secondly, the knowledge of Christ is the most excellent knowledge, because the excellency of all other knowledge is included super-eminently in the knowledge of Christ;
Secondly, the knowledge of christ is the most excellent knowledge, Because the excellency of all other knowledge is included supereminently in the knowledge of christ;
1. The excellency of the knowledge of God appeares in the knowledge of Christ. 2. The sweetnesse of the word consists in the revelation of Christ. 3. The knowledge of all the workes of God are not so excellent as the knowledge of Christ. 4. The excellency of man is that he knoweth Christ. 5. The excellency of the workes of man are, that they proceed from man indued with the knowledge of Christ.
1. The excellency of the knowledge of God appears in the knowledge of christ. 2. The sweetness of the word consists in the Revelation of christ. 3. The knowledge of all the works of God Are not so excellent as the knowledge of christ. 4. The excellency of man is that he Knoweth christ. 5. The excellency of the works of man Are, that they proceed from man endued with the knowledge of christ.
even the wisdome, holinesse, goodnesse, mercy, &c. and all the attributes of God did shine in his sonne in a super-eminent manner, (and that in carne visibili, in visible flesh ) even as the Moone resembles the Sun,
even the Wisdom, holiness, Goodness, mercy, etc. and all the attributes of God did shine in his son in a supereminent manner, (and that in Carnem visibili, in visible Flesh) even as the Moon resembles the Sun,
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Secondly, in regard of the worke of Redempt ion, wh in all the attributes of God shine forth more gloriously then ever they would have done if Christ had not redeemed us:
Secondly, in regard of the work of Redempt ion, Where in all the attributes of God shine forth more gloriously then ever they would have done if christ had not redeemed us:
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As the glory of his wisdom to find out such a way to save man by uniting God and man together, Rom. 11. 33, which the wit of men and Angels could never have found out:
As the glory of his Wisdom to find out such a Way to save man by uniting God and man together, Rom. 11. 33, which the wit of men and Angels could never have found out:
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For now, if I know God to be a wise God that knowes all things that are done on earth, the greater is my comfort, for then he is the more able to know what I want,
For now, if I know God to be a wise God that knows all things that Are done on earth, the greater is my Comfort, for then he is the more able to know what I want,
Is he a just God? The better for me, for then he must needs pardon me, seeing Christ his own sonne hath dyed for me, Rom. 8. 33. Is he very mercifull? Then he will spare me, and take pity upon me.
Is he a just God? The better for me, for then he must needs pardon me, seeing christ his own son hath died for me, Rom. 8. 33. Is he very merciful? Then he will spare me, and take pity upon me.
for else it were the most dreadfull book to us that ever was opened, like Ezekiels roule, that was written within and without nothing but mourning, lamentation, and woe; Or like Ʋriahs letter:
for Else it were the most dreadful book to us that ever was opened, like Ezekiel's roll, that was written within and without nothing but mourning, lamentation, and woe; Or like Ʋriahs Letter:
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The ceremoniall law as Circumcision, Passeover, water out of the rock, the brazen serpent, cities of refuge, tabernacle, washings, sacrifices, offerings.
The ceremonial law as Circumcision, Passover, water out of the rock, the brazen serpent, cities of refuge, tabernacle, washings, Sacrifices, offerings.
which all men and women naturally affect, as we see in Eve that would adventure the losse of Paradise to gaine more knowledge, Gen. 3. 6. Even the plough-man learnes to plough and sow his ground by instinct from God, Esaiah 28. 26.
which all men and women naturally affect, as we see in Eve that would adventure the loss of Paradise to gain more knowledge, Gen. 3. 6. Even the ploughman learns to plough and sow his ground by instinct from God, Isaiah 28. 26.
& c? Yea, how do we admire the learning of the heathens? the wisdome of Solomon, that could discourse from the Cedar to the shrub? And a man of excellent ▪ parts and deep learning,
& c? Yea, how do we admire the learning of the Heathens? the Wisdom of Solomon, that could discourse from the Cedar to the shrub? And a man of excellent ▪ parts and deep learning,
He can tel you the nature of a Starre, of a bird, of a beast, fishes, &c. He can discourse of Countries and nations, &c. when perhaps a poore milke-maid can tell what Christ is better then he;
He can tell you the nature of a Star, of a bird, of a beast, Fish, etc. He can discourse of Countries and Nations, etc. when perhaps a poor milkmaid can tell what christ is better then he;
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For the invisible things of God are seen by the Creation of the world, even his eternall power and God head, Rō, 1. 18 Yea, what is al the world created,
For the invisible things of God Are seen by the Creation of the world, even his Eternal power and God head, Ron, 1. 18 Yea, what is all the world created,
The same spot of ground brings forth a thousand severall kinds of flowers, which shewes there is a God? Even a fly, what a great noyse makes that little creature.
The same spot of ground brings forth a thousand several Kinds of flowers, which shows there is a God? Even a fly, what a great noise makes that little creature.
Much more by viewing the glorious heavens bespangled with so many stars as so many Pearles or mountaines of Gold, the mighty earth to hang upon nothing, the vast Ocean that restlesse monster with perpetuall agitation, who can but say, this is digitus dei the finger, the hand of God? For Quibus machinis? quae ferramenta said the heathens? What engines, what Iron tooles &c. could be made use of, in the framing this goodly structure? Surely none;
Much more by viewing the glorious heavens bespangled with so many Stars as so many Pearls or Mountains of Gold, the mighty earth to hang upon nothing, the vast Ocean that restless monster with perpetual agitation, who can but say, this is Digitus dei the finger, the hand of God? For Quibus machinis? Quae ferramenta said the Heathens? What Engines, what Iron tools etc. could be made use of, in the framing this goodly structure? Surely none;
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And he that shall preferre the knowledge of the creatures before the knowledge of Christ, prefers trifles before treasures, quisquilias thesauro praefert (as Daven. on Col. 2. 3.)
And he that shall prefer the knowledge of the creatures before the knowledge of christ, prefers trifles before treasures, quisquilias Thesauro praefert (as David. on Col. 2. 3.)
Jer 9. 23, 24 intimating, that the knowledge of God in Christ, is our greatest glory. And certainly God regards a man no more then he seeth Christ in him:
Jer 9. 23, 24 intimating, that the knowledge of God in christ, is our greatest glory. And Certainly God regards a man no more then he sees christ in him:
whether learned as were the Grecians, or unlearned as were the Barbarians, or Scythians ( Barbarorun• Barbarissimi ) whether poor bondslaves and servants,
whither learned as were the Greeks, or unlearned as were the Barbarians, or Scythians (Barbarorun• Barbarissimi) whither poor bondslaves and Servants,
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as he preferred poor Lazarus before rich Dives, because he saw Christ in Lazarus, and not in Dives; Tamberlaine in his wars, one having found a great pot of gold digd up (as I remember.) he brought it to Tamberlain, who asked whether it had his fathers stamp? but when he saw it had the Roman stampe, he would not own it:
as he preferred poor Lazarus before rich Dives, Because he saw christ in Lazarus, and not in Dives; Tamberlaine in his wars, one having found a great pot of gold dug up (as I Remember.) he brought it to Tamburlaine, who asked whither it had his Father's stamp? but when he saw it had the Roman stamp, he would not own it:
And Saint Paul tels us he regarded no man after the flesh, (or in fleshly respects) as they were wise, learned, rich, honourable, 2 Cor. 5. 16. No not Christ himselfe; that is,
And Saint Paul tells us he regarded no man After the Flesh, (or in fleshly respects) as they were wise, learned, rich, honourable, 2 Cor. 5. 16. No not christ himself; that is,
Policarpus at a certaine time meeting with Marcion the Heretick, he said unto him, do you not know me? Yea said Policarpus, I know thee to be Primogenitum Diaboli, the first begotten child of the divell. Euseb.
Polycarp At a certain time meeting with Marcion the Heretic, he said unto him, do you not know me? Yea said Polycarp, I know thee to be Primogeniture Diaboli, the First begotten child of the Devil. Eusebius
which though never so excellent in themselves as Prayer, Preaching, Almes, &c. God regards them not, they stand for nothing, they are but Cyphers, till Christ be joyned with them.
which though never so excellent in themselves as Prayer, Preaching, Alms, etc. God regards them not, they stand for nothing, they Are but Ciphers, till christ be joined with them.
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They are at best but umbrae virtutum, shadowes of vertues, nay splendida peccata faire and shining sins, beautifull abominations in a man out of Christ:
They Are At best but umbrae Virtues, shadows of Virtues, nay splendida Peccata fair and shining Sins, beautiful abominations in a man out of christ:
The Persians had certaine trees that bare poysoned fruit, and they by stealth had planted abundance of them among the Turkes, hoping thereby to poyson them:
The Persians had certain trees that bore poisoned fruit, and they by stealth had planted abundance of them among the Turkes, hoping thereby to poison them:
Seest thou not how Faith wrought with his workes? saith Saint James, Jam. 2. 22. It was Faith made Abrahams workes accepted, which else had not been regarded.
See thou not how Faith wrought with his works? Says Saint James, Jam. 2. 22. It was Faith made Abrahams works accepted, which Else had not been regarded.
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Its better to know Christ thine, then to know all the riches in London, nay all the kingdomes in the world, thine; As one pearle is better then a great deale of lumber,
Its better to know christ thine, then to know all the riches in London, nay all the kingdoms in the world, thine; As one pearl is better then a great deal of lumber,
Nay more, Saint Paul tels us, there are unsearchable riches in Christ, such as can never be traced or found out, no more then we can find the way of a ship in the Sea,
Nay more, Saint Paul tells us, there Are unsearchable riches in christ, such as can never be traced or found out, no more then we can find the Way of a ship in the Sea,
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As Gods wayes, so the riches of Christ are past finding out, Rom. 11. 33. He is the one thing needfull, whom obtaining we need no more to make us happy.
As God's ways, so the riches of christ Are passed finding out, Rom. 11. 33. He is the one thing needful, whom obtaining we need no more to make us happy.
Alas what do we find in the world, but a bundle of Thornes and vanities ? we feed upon ashes (and good enough to feed dust and ashes) which was the Serpents curse, on thy belly thou shalt go,
Alas what do we find in the world, but a bundle of Thorns and vanities? we feed upon Ashes (and good enough to feed dust and Ashes) which was the Serpents curse, on thy belly thou shalt go,
They are but Cabull, dirty Cities, our fathers dunghil, not inheritance, windy husks (the Prodigals fare) not solid bread ( g ) a hard shell and a dry kernell.
They Are but Cabull, dirty Cities, our Father's dunghill, not inheritance, windy husks (the Prodigals fare) not solid bred (g) a hard shell and a dry kernel.
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though we have golden dreames of framing a Paradise of pleasures to our selves here, yet we shal find the gates of Paradise shut on earth, open onely in heaven.
though we have golden dreams of framing a Paradise of pleasures to our selves Here, yet we shall find the gates of Paradise shut on earth, open only in heaven.
and will open unto us the treasures and Iewels that are found in the richest Cabinet of God himselfe, Eph. 1. 3. He will give us Grace and glory, and no good thing will he withold from us if we walke uprightly, Psal. 84. ult.
and will open unto us the treasures and Jewels that Are found in the Richest Cabinet of God himself, Ephesians 1. 3. He will give us Grace and glory, and no good thing will he withhold from us if we walk uprightly, Psalm 84. ult.
and deliverance from hell and death, Rom. 8. 1. Reve. 20. 6. He will say to us as to the Palsy man, be of good cheare, thy sinnes are forgiven thee, Matthew 9. verse 2. and as to weeping Mary, Woman, thy sinnes are forgiven thee, Luke. 7.
and deliverance from hell and death, Rom. 8. 1. Reve. 20. 6. He will say to us as to the Palsy man, be of good cheer, thy Sins Are forgiven thee, Matthew 9. verse 2. and as to weeping Marry, Woman, thy Sins Are forgiven thee, Lycia. 7.
And this alone is a greater blessing then all the riches in the world; Blessed is that man whose iniquities are forgiven. Psal. 32. 2. He will give us the grace of acceptation; we shall be looked upon and accepted as righteous as Christ himselfe was for us;
And this alone is a greater blessing then all the riches in the world; Blessed is that man whose iniquities Are forgiven. Psalm 32. 2. He will give us the grace of acceptation; we shall be looked upon and accepted as righteous as christ himself was for us;
for as he is, so are wee in this world, 1. Ioh. 4. 17. 3. He will give us The grace of sanctification; Not onely pulling off our chaines of darknesse, the devils fetters, but also decking us with the Jewels of holinesse, the Angels glory, by clothing our soules with divine inclinations, to be made partakers of the divine nature, and our hearts to be made after Gods own heart.
for as he is, so Are we in this world, 1. John 4. 17. 3. He will give us The grace of sanctification; Not only pulling off our chains of darkness, the Devils fetters, but also decking us with the Jewels of holiness, the Angels glory, by clothing our Souls with divine inclinations, to be made partakers of the divine nature, and our hearts to be made After God's own heart.
nay the sonnes of God which perhaps is that new name spoken of, Reve. 2. 17. Now, behold what love the father hath bestowed upon us that we should be called the sonnes of God! thereby intimating that he beares to us the affection and protection of a father to his children.
nay the Sons of God which perhaps is that new name spoken of, Reve. 2. 17. Now, behold what love the father hath bestowed upon us that we should be called the Sons of God! thereby intimating that he bears to us the affection and protection of a father to his children.
Rom. 6. 14. 2 Cor. 12. 9. 8. The grace of coagulation, enabling us to grow in grace till we come to the measure of Grace that God hath appointed us to come unto. Eph. 2. 21. 9. The grace of preservation to continue to the end. 1 Pet. 1. 5. we are kept by his power through faith unto salvation;
Rom. 6. 14. 2 Cor. 12. 9. 8. The grace of coagulation, enabling us to grow in grace till we come to the measure of Grace that God hath appointed us to come unto. Ephesians 2. 21. 9. The grace of preservation to continue to the end. 1 Pet. 1. 5. we Are kept by his power through faith unto salvation;
2. Secondly, As Christ gives better things then the world hath, so more satisfying. These earthly things are cald empty pits because they are empty of content;
2. Secondly, As christ gives better things then the world hath, so more satisfying. These earthly things Are called empty pits Because they Are empty of content;
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though there may be some good in them, yet not the good we expect, that is, content, Because nothing can give content but that that joynes God and the soule as friends together,
though there may be Some good in them, yet not the good we expect, that is, content, Because nothing can give content but that that joins God and the soul as Friends together,
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And perhaps if we be not the better provided, we shall bid farwell God, farwell Christ, the joyes of heaven and eternall happinesse; But Christ abideth ever;
And perhaps if we be not the better provided, we shall bid farewell God, farewell christ, the Joys of heaven and Eternal happiness; But christ Abideth ever;
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4. But fourthly and lastly, Christ brings with him the blessings of this world also, Matth. 6. 33. All these shall be cast upon you, into the bargaine,
4. But fourthly and lastly, christ brings with him the blessings of this world also, Matthew 6. 33. All these shall be cast upon you, into the bargain,
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And this appeares in foure particulars. 1. First, we shall have certainty of provision. We may say with David; the Lord is my Shepheard, I shall not want;
And this appears in foure particulars. 1. First, we shall have certainty of provision. We may say with David; the Lord is my Shepherd, I shall not want;
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Heb. 13. 5. Hath he given us Christ, and will be not with him give us all things else? Rom. 8. 32. What can God deny us that is good for us, that hath not denyed to give his son for us? Will a man give us the Garden and not the flowers? The Land,
Hebrew 13. 5. Hath he given us christ, and will be not with him give us all things Else? Rom. 8. 32. What can God deny us that is good for us, that hath not denied to give his son for us? Will a man give us the Garden and not the flowers? The Land,
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Here are a few loafes and two little fishes, but alas what is that among so many? And yet you know with the blessing of Christ it served them all The Prodigal could say,
Here Are a few loaves and two little Fish, but alas what is that among so many? And yet you know with the blessing of christ it served them all The Prodigal could say,
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Wicked men have a pr•videntiall right as Creatures, as appeares Acts 5. 4. Was it not thine own while it was with thee? But the Saints receive them as the Spouse,
Wicked men have a pr•videntiall right as Creatures, as appears Acts 5. 4. Was it not thine own while it was with thee? But the Saints receive them as the Spouse,
So Rom, 11. 9. Let their table be their snare, a trap and a stumbling block, &c. And so they become like sweet flowers poysoned, the sweeter the more dangerous:
So Rom, 11. 9. Let their table be their snare, a trap and a stumbling block, etc. And so they become like sweet flowers poisoned, the Sweeten the more dangerous:
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Psal. 31. 19 How great are the things thou hast laid up for them that fear thee? He that knowes Christ to be his, may say I have these and heaven too, I have these and Christ too, these are not my portion, that is to come.
Psalm 31. 19 How great Are the things thou hast laid up for them that Fear thee? He that knows christ to be his, may say I have these and heaven too, I have these and christ too, these Are not my portion, that is to come.
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Come to me saith Christ, though thy heart be never so heavy, and I will ease thee, when all other things will be bitter and miserable comforters to thee.
Come to me Says christ, though thy heart be never so heavy, and I will ease thee, when all other things will be bitter and miserable Comforters to thee.
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A sword shall pierce through thy soule (saith Simeon to Mary) that the thoughts of many hearts may be opened, that is, may be eased; as a sore when it is opened it is eased. When I was scorched with the heat of Gods anger, I sate under thy shadow (saith the spouse, Cant. 2. 3.) with great delight; Like as Ionas Gourd, or a tree with broad leaves, shadowes from the heat of the sunne,
A sword shall pierce through thy soul (Says Simeon to Marry) that the thoughts of many hearts may be opened, that is, may be eased; as a soar when it is opened it is eased. When I was scorched with the heat of God's anger, I sat under thy shadow (Says the spouse, Cant 2. 3.) with great delight; Like as Ionas Gourd, or a tree with broad leaves, shadows from the heat of the sun,
2. The knowledge of Christ is most comfortable in time of greatest persecution, imprisonment, banishment. &c. (like as the Unicornes horns sweetens all poysoned waters) for then we know he will be our God, to comfort us ▪ in all our tribulation. 2 Cor. 1. 4.
2. The knowledge of christ is most comfortable in time of greatest persecution, imprisonment, banishment. etc. (like as the Unicorns horns sweetens all poisoned waters) for then we know he will be our God, to Comfort us ▪ in all our tribulation. 2 Cor. 1. 4.
and yet he lay in flames of fire. According as the Lord hath promised, he will lay no more upon us then he will enable us to beare 1. Cor. 10. 13. 3. The saving knowledge of Christ is most comfortable in our greatest affliction, sicknesses, losses, crosses, disgraces;
and yet he lay in flames of fire. According as the Lord hath promised, he will lay no more upon us then he will enable us to bear 1. Cor. 10. 13. 3. The Saving knowledge of christ is most comfortable in our greatest affliction, Sicknesses, losses, Crosses, disgraces;
Esa. 9. 6. Alas but cold comfort a man would think for her to remember a Christ to come 6 or 700 yeeres after, especially in respect of her present misery:
Isaiah 9. 6. Alas but cold Comfort a man would think for her to Remember a christ to come 6 or 700 Years After, especially in respect of her present misery:
God had promised the scepter should not depart from Iudah till Shiloh (that is till Christ) should come; (And indeed they were never totally ruined till Christ came) And also because by Christ, all temporall punishments are sweetened and made comfortable unto us.
God had promised the sceptre should not depart from Iudah till Shiloh (that is till christ) should come; (And indeed they were never totally ruined till christ Come) And also Because by christ, all temporal punishments Are sweetened and made comfortable unto us.
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&c. yea even this alone supported Habbackkuck, in the time of his own, and the Churches misery, Hab. 3. 17. 18. Though the figtree shall not blossome,
etc. yea even this alone supported Habbackkuck, in the time of his own, and the Churches misery, Hab. 3. 17. 18. Though the Fig tree shall not blossom,
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And secondly we are sure that it shall do us good Rom. 8. 28. All things shall cowork together with God for our good though we are not sure of prosperity;
And secondly we Are sure that it shall do us good Rom. 8. 28. All things shall cowork together with God for our good though we Are not sure of Prosperity;
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If in disgrace and reproch, it shall be good disgrace, &c. Blessed is he whom thou chastisest and teachest, saith David. God will turn all our water into wine? And (like Sampsons riddle) Out of the eater shall come meate,
If in disgrace and reproach, it shall be good disgrace, etc. Blessed is he whom thou chastisest and Teachest, Says David. God will turn all our water into wine? And (like Sampsons riddle) Out of the eater shall come meat,
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As the Israelites that were forty yeeres going through a wildernesse full of troubles, (when they might have gone it in 40 dayes) but God tels them the reason was, That he might humble them,
As the Israelites that were forty Years going through a Wilderness full of Troubles, (when they might have gone it in 40 days) but God tells them the reason was, That he might humble them,
even as much more of every comfort as he had before. Iob 42. 12, 13. 2. But however, it shall alwayes worke for our spirituall good. By the sad looke the heart shall be made better.
even as much more of every Comfort as he had before. Job 42. 12, 13. 2. But however, it shall always work for our spiritual good. By the sad look the heart shall be made better.
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Or as tender mothers that give their children sometimes bitter wormwood and Aloes, but tis to kill the wormes (or else they would never let their children tast so bitter a potion) and likely too, it is sweetened with sugar.
Or as tender mother's that give their children sometime bitter wormwood and Aloes, but this to kill the worms (or Else they would never let their children taste so bitter a potion) and likely too, it is sweetened with sugar.
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1. They keepe the heart tender and humble, pliable and buxome to God ( Remembering my wormwood and my gall my soule hath them in remember ance and is humbled in me, Lamenta. 3. 19. 20) as they did David when Shemei cursed him,
1. They keep the heart tender and humble, pliable and buxom to God (Remembering my wormwood and my Gall my soul hath them in Remember ance and is humbled in me, Lamenta. 3. 19. 20) as they did David when Shimei cursed him,
and when God chastised him with the pestilence, It is I have sinned, what have those sheepe done? And Jonas after he was cast into the sea and restored, the second time he could find his way to go right to Nineveh.
and when God chastised him with the pestilence, It is I have sinned, what have those sheep done? And Jonah After he was cast into the sea and restored, the second time he could find his Way to go right to Nineveh.
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4. They make us grow in holinesse, and weane us from earthly delights (as the Israelites bondage made them weary of Egypt ) They are but Gods pruning knives, to let us bleed,
4. They make us grow in holiness, and wean us from earthly delights (as the Israelites bondage made them weary of Egypt) They Are but God's pruning knives, to let us bleed,
the deeper our die is in affliction, the better shall we weare our scarlet robes in heaven, Rom. 8. 18. I reckon saith Paul our sufferings in this life are not worthy our glory that shall be revealed.
the Deeper our die is in affliction, the better shall we wear our scarlet robes in heaven, Rom. 8. 18. I reckon Says Paul our sufferings in this life Are not worthy our glory that shall be revealed.
Yea somtimes before they go into heaven, they are rapt up into the third heaven with joy as Paul was in his rapture 2 Cor. 12. (though in another manner) Some have professed they never felt such joy in all their lives as at the hour of their death.
Yea sometimes before they go into heaven, they Are rapt up into the third heaven with joy as Paul was in his rapture 2 Cor. 12. (though in Another manner) some have professed they never felt such joy in all their lives as At the hour of their death.
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another being as they thought in a swound a little before her end, they cryed give her some Rosa Solis; but she put it back, saying I have Rosa Solis you know not off.
Another being as they Thought in a swoon a little before her end, they cried give her Some Rosa Solis; but she put it back, saying I have Rosa Solis you know not off.
for sometimes God hides his face from his own at death, as a just punishment for their want of close walking with God in the time of their prosperity, &c. and besides we know death is fearfull in its best lookes (called the King of feares) as is a lion,
for sometime God hides his face from his own At death, as a just punishment for their want of close walking with God in the time of their Prosperity, etc. and beside we know death is fearful in its best looks (called the King of fears) as is a Lion,
The vertuous Lady Jane when she covered her eyes with her handkerchief, and was to ly down on the block to receive the stroake of death, she cryed out O what shall I do, where is it, where is it? she was filled so full of feare, though her faith failed not;
The virtuous Lady Jane when she covered her eyes with her handkerchief, and was to lie down on the block to receive the stroke of death, she cried out Oh what shall I do, where is it, where is it? she was filled so full of Fear, though her faith failed not;
my God, my God, why hast thou forsaken me? And the reason is, because Christ hath promised that neither life nor death shall be able to separate us from the love of God in Christ our Lord, Rom. 8. ult.
my God, my God, why hast thou forsaken me? And the reason is, Because christ hath promised that neither life nor death shall be able to separate us from the love of God in christ our Lord, Rom. 8. ult.
When Saul was told by Samuel (as he took him to be) to morrow thou shalt be with me (therefore what else but in heaven?) yet the newes pleased him not (his conscience preached otherwise to him) but Saul fell all along on the earth,
When Saul was told by Samuel (as he took him to be) to morrow thou shalt be with me (Therefore what Else but in heaven?) yet the news pleased him not (his conscience preached otherwise to him) but Saul fell all along on the earth,
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And verily herein lyes the sad condition of all men, that know not Iesus Christ savingly, That though they may make themselves merry and be pleasant in their lives,
And verily herein lies the sad condition of all men, that know not Iesus christ savingly, That though they may make themselves merry and be pleasant in their lives,
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And though now Christ seemes like a roote out of a dry ground, having nothing in him why they should desire him, Esa. 53. 2. (for though he hath made rich promises,
And though now christ seems like a root out of a dry ground, having nothing in him why they should desire him, Isaiah 53. 2. (for though he hath made rich promises,
even the parting with their dearest lusts) yet at death what would men give for assurance that Christ were theirs? Would they not prefer this knowledge before all earthly blessings? As Severus said,
even the parting with their dearest Lustiest) yet At death what would men give for assurance that christ were theirs? Would they not prefer this knowledge before all earthly blessings? As Severus said,
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if I had a thousand worlds I would now give them all to be found in Christ? As crock-back Richard the third in his distresse, cryed a Kingdome for a hors;
if I had a thousand world's I would now give them all to be found in christ? As crock-back Richard the third in his distress, cried a Kingdom for a horse;
IF this be so, that we ought to study to know nothing but Iesus Christ and him crucified ) then they are justly to be reproved that know nothing of Iesus Christ and him crucified.
IF this be so, that we ought to study to know nothing but Iesus christ and him Crucified) then they Are justly to be reproved that know nothing of Iesus christ and him Crucified.
First, the heathens, who are the greatest part of the world, and of whom there are milions of milions at this day, who want the meanes of knowledge, and can never attaine salvation:
First, the Heathens, who Are the greatest part of the world, and of whom there Are milions of milions At this day, who want the means of knowledge, and can never attain salvation:
Some indeed think the moralized heathens that walked by the light of nature, were saved (as Chrys. Clemens Alexand. Erasmus, Casauhon, and others) but Christ tels us the contrary Act. 4. 12. Though in comparison of us that have the meanes, they are said to have no sin, Ioh. 15. 22. I grant,
some indeed think the moralized Heathens that walked by the Light of nature, were saved (as Chrys. Clemens Alexander Erasmus, Casauhon, and Others) but christ tells us the contrary Act. 4. 12. Though in comparison of us that have the means, they Are said to have no since, John 15. 22. I grant,
But of this I am sure, if their negative infidelity be no sin (being ignorantia privationis, or negativa ) yet their positive fidelity is odious, in that they trust to dumb Idols, to the stock of a tree, &c. when as the light of nature tels them that they themselves are better then that they trust in (by whichlight of nature they shall be judged, Rom. 2. 12.) yea light of nature tels them a living creature is better then the picture (as a lamb in the field or a bird flying in the aire. &c. are better then a picture of them) And yet saith one, si accepto spiritu occurrerent, ut monstra haberentur.
But of this I am sure, if their negative infidelity be no since (being ignorantia privationis, or Negativa) yet their positive Fidis is odious, in that they trust to dumb Idols, to the stock of a tree, etc. when as the Light of nature tells them that they themselves Are better then that they trust in (by whichlight of nature they shall be judged, Rom. 2. 12.) yea Light of nature tells them a living creature is better then the picture (as a lamb in the field or a bird flying in the air. etc. Are better then a picture of them) And yet Says one, si accepto spiritu occurrerent, ut Monstra haberentur.
John 5. 39. And yet they remain as judiciarily, so wilfully blind and ignorant (2 Cor. 3. 14.) as a just punishment of their own imprecation when they cryed, His bloud be on us and our children.
John 5. 39. And yet they remain as judiciarily, so wilfully blind and ignorant (2 Cor. 3. 14.) as a just punishment of their own imprecation when they cried, His blood be on us and our children.
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He that doth evill hateth the light John. 3. 10. Neither is it likely that that should be the mother of devotion, that is the mother of Atheisme, idolatry and superstition,
He that does evil hates the Light John. 3. 10. Neither is it likely that that should be the mother of devotion, that is the mother of Atheism, idolatry and Superstition,
Ask them what Christ is? They answer some of them, that he is a God, some a man, some an angel, a spirit, &c. Learned Master Pemble reports of a man dying, being asked what Christ was, he said, he thought he was a towardly young youth, &c.
Ask them what christ is? They answer Some of them, that he is a God, Some a man, Some an angel, a Spirit, etc. Learned Master Pemble reports of a man dying, being asked what christ was, he said, he Thought he was a towardly young youth, etc.
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But let all thus grosly ignorant consider, first their ignorance is inexcusable, because the Gospell shines so clearly in their faces ( The light shineth in the darkness,
But let all thus grossly ignorant Consider, First their ignorance is inexcusable, Because the Gospel shines so clearly in their faces (The Light shines in the darkness,
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but the darkness comprehendeth it not, Joh. 1. 10.) There is a three-fold ignorance, 1. A privative ignorance, 2. A wilfull ignorance, 3. A negligent ignorance.
but the darkness comprehendeth it not, John 1. 10.) There is a threefold ignorance, 1. A privative ignorance, 2. A wilful ignorance, 3. A negligent ignorance.
Now their ignorance is not ignorantia privationis invincibilis, that is, negative or invincible ignorance; but first it is ignorantia pravae affectionis (as the Schoolmen speak) That is wilfull from corrupt affection:
Now their ignorance is not ignorantia privationis invincibilis, that is, negative or invincible ignorance; but First it is ignorantia Pravae affectionis (as the Schoolmen speak) That is wilful from corrupt affection:
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And these are they that shut their eyes least they should see with their eyes, Math. 13. 15. Depart from us, say they, for we desire not the knowledge of thy wayes, Job.
And these Are they that shut their eyes lest they should see with their eyes, Math. 13. 15. Depart from us, say they, for we desire not the knowledge of thy ways, Job.
21. 14. Or secondly, at least it is supina ignorantia, supine, careless, or negligent ignorance, when men will use no meanes nor take any paines for knowledge;
21. 14. Or secondly, At least it is Supine ignorantia, supine, careless, or negligent ignorance, when men will use no means nor take any pains for knowledge;
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but now you have no cloake for your sin, John 15. 22. How shall you escape that neglect so great salvation? saith Paul Heb. 2. 3. 2. An ignorant heart is an evill heart;
but now you have no cloak for your since, John 15. 22. How shall you escape that neglect so great salvation? Says Paul Hebrew 2. 3. 2. an ignorant heart is an evil heart;
If the head be giddy, the body must needs stagger; If the eye be dark, all the body is dark. Matth. 6. 22. 3. All their workes are evill, and workes of darknesse;
If the head be giddy, the body must needs stagger; If the eye be dark, all the body is dark. Matthew 6. 22. 3. All their works Are evil, and works of darkness;
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for how can we repent and be greived for our sins untill we know them? and how can we cry for mercy when we see not our misery? Ionas while he was asleepe in the ship, feared not the tempest till awakened;
for how can we Repent and be grieved for our Sins until we know them? and how can we cry for mercy when we see not our misery? Ionas while he was asleep in the ship, feared not the tempest till awakened;
how uncomfortable was their condition? But what horrour will possesse thy darke soul in that hour of darknesse? how terrible will death be to thee? The Sun ecclipsed at the death of Christ, was dreadfull;
how uncomfortable was their condition? But what horror will possess thy dark soul in that hour of darkness? how terrible will death be to thee? The Sun eclipsed At the death of christ, was dreadful;
but it fell not, because it was founded upon a rock, Mat. 7. 24. 2. let them use the meanes of hearing, reading, conference with other Christians asking them questions. &c. Let us go (said the people) to the house of the God of Iacob, and he will teach us his wayes. &c. Esa. 2. 3. Onely come with an humble and teachable heart;
but it fell not, Because it was founded upon a rock, Mathew 7. 24. 2. let them use the means of hearing, reading, conference with other Christians asking them questions. etc. Let us go (said the people) to the house of the God of Iacob, and he will teach us his ways. etc. Isaiah 2. 3. Only come with an humble and teachable heart;
and searchest for her as for hid treasures, then shalt thou understand the feare of the Lord, and finde the knowledge of the Lord Prov. 2. 3, 4, 5. Therefore pray with Job, Lord, what I see not teach thou me;
and searchest for her as for hid treasures, then shalt thou understand the Fear of the Lord, and find the knowledge of the Lord Curae 2. 3, 4, 5. Therefore pray with Job, Lord, what I see not teach thou me;
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Some study the knowledge of the creatures, and of the things of the world (like Mouls always grovling in the earth) to have skill in corne, cattle, land, &c. Others befoole themselves in the studying of vanities;
some study the knowledge of the creatures, and of the things of the world (like Mouls always grovling in the earth) to have skill in corn, cattle, land, etc. Others befool themselves in the studying of vanities;
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Or like unto foolish children that sweat and toyle, and heat themselves to catch Butterflyes; Or as the Israelites did weary themselves to gather stubble in stead of straw;
Or like unto foolish children that sweat and toil, and heat themselves to catch Butterflies; Or as the Israelites did weary themselves to gather stubble in stead of straw;
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I remember a story I have read of Alexander the Great, when one was presented before him that could do famous exploits, who said he could throw a Pease at a farre distance upon the point of a Needle:
I Remember a story I have read of Alexander the Great, when one was presented before him that could do famous exploits, who said he could throw a Peas At a Far distance upon the point of a Needle:
what said he, dost thou spend thy precious time in throwing Pease upon the point of a needle? And surely all study after vain knowledge is but as throwing Pease upon the point of a needle,
what said he, dost thou spend thy precious time in throwing Peas upon the point of a needle? And surely all study After vain knowledge is but as throwing Peas upon the point of a needle,
Thus the disciple enquired when Christ would restore the Kingdome of Israel, Acts 1. It is not for you, saith our Saviour, to know the times and seasons, &c. So Peter, John 31. 21. Master, what shall this man do,
Thus the disciple inquired when christ would restore the Kingdom of Israel, Acts 1. It is not for you, Says our Saviour, to know the times and seasons, etc. So Peter, John 31. 21. Master, what shall this man do,
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& c? What if I will that be tarry till I come, what is that to thee & c? Est aliqua docta ignorantia, Aug. There is a learned ignorance, Secret things belong to God,
& c? What if I will that be tarry till I come, what is that to thee & c? Est Any docta ignorantia, Aug. There is a learned ignorance, Secret things belong to God,
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but are usually unprofitable and vaine, Tit. 3. 9. 2 Tim. 2. 23. Thus the Athenians had books of curious arts (NONLATINALPHABET) yet good for nothing but for the fire, Acts 19. 19. though they prised them at five Myriads,
but Are usually unprofitable and vain, Tit. 3. 9. 2 Tim. 2. 23. Thus the Athenians had books of curious arts () yet good for nothing but for the fire, Acts 19. 19. though they prised them At five Myriads,
And thus the Schoolmen have wasted a great deale of precious time in very vaine and unprofitable questions, Picking strawes in Divinity (as a Reverend, godly,
And thus the Schoolmen have wasted a great deal of precious time in very vain and unprofitable questions, Picking straws in Divinity (as a Reverend, godly,
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and learned Bishop speaketh:) And at the best they are but Questiunculis lascivientes, waxing wanton with vaine and curious questions, as saith another.
and learned Bishop speaks:) And At the best they Are but Questiunculis lascivientes, waxing wanton with vain and curious questions, as Says Another.
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Others they spend their time in studying Arts and Sciences, but study not to know Jesus Christ; Scientes in omnibus nisi in quibus vera constat sapientia, that is, studying to know all things but onely those wherein lies all true good and happinesse.
Others they spend their time in studying Arts and Sciences, but study not to know jesus christ; Knowing in omnibus nisi in quibus vera constat sapientia, that is, studying to know all things but only those wherein lies all true good and happiness.
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First, * The Grammarian he will tell you, he studyes about letters, and words, how to speake every word aright, but forgets to study how to live aright; And yet alas words are but sounds and spoken according to the custome of the people,
First, * The Grammarian he will tell you, he studies about letters, and words, how to speak every word aright, but forgets to study how to live aright; And yet alas words Are but sounds and spoken according to the custom of the people,
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Hence Demosthenes feared Phocion vera & ad rem pertinentia simpliciter dicentem (that is, speaking home and to the purpose) more then all other Orators;
Hence Demosthenes feared Phocion vera & ad remembering pertinentia simpliciter dicentem (that is, speaking home and to the purpose) more then all other Orators;
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Plato esteemed them but as stage-players, calumniators, and sycophants ( Hinc innocens ut nocens damnatur & contra ) making the guiltlesse guilty, and the guilty guiltlesse.
Plato esteemed them but as stageplayers, calumniators, and Sycophants (Hinc Innocent ut Nocens damnatur & contra) making the guiltless guilty, and the guilty guiltless.
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Cato Refused that Rhetoricians should plead, quia Orationis facundiâ, facile possent aequa & iniqua persuadere, because by eloquence of words, they could easily perswade to right or wrong.
Cato Refused that Rhetoricians should plead, quia Orationis facundiâ, facile possent Equal & Iniqua persuadere, Because by eloquence of words, they could Easily persuade to right or wrong.
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But we must walke by faith, and not by sence or reason, 2 Cor. 5. 7. Heb. 11. 1. 3. Its true, voluntas est caeca sine ratione, the will is blind without reason;
But we must walk by faith, and not by sense or reason, 2 Cor. 5. 7. Hebrew 11. 1. 3. Its true, Voluntas est caeca sine ratione, the will is blind without reason;
but it is also as true, Theologia est sepulchrum rationis, Divinity is the grave that burieth reason, where we must learn oft times to shut the eye of reason, that we may see the better with the eye of faith.
but it is also as true, Theology est Sepulchre rationis, Divinity is the grave that burieth reason, where we must Learn oft times to shut the eye of reason, that we may see the better with the eye of faith.
Of whom wee may say as Aug. said of Homer, that they are Dulcissime vani, but pleasantly vaine. And what do they else but please the eares of foolish men, with wanton Rhimes, with measures and weights of words and syllables, with fables and lyes? Yea they are so given to lying (saith one) that they study nil sani dicere, but stultis auribus cantillare.
Of whom we may say as Aug. said of Homer, that they Are Dulcissime vani, but pleasantly vain. And what do they Else but please the ears of foolish men, with wanton Rhimes, with measures and weights of words and syllables, with fables and lies? Yea they Are so given to lying (Says one) that they study nil Sani dicere, but stultis auribus cantillare.
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And all their study is, that they may not claudicare pedibus, halt in their feet, but yet they regard not claudicare moribus, to halt in their manners.
And all their study is, that they may not claudicare pedibus, halt in their feet, but yet they regard not claudicare moribus, to halt in their manners.
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Jam. 4. 14. And let men phancy what they please, certainly to conjecture of mens fortunes, end•, vertues, vices. &c. by the starres, is (I conceive) very impious;
Jam. 4. 14. And let men fancy what they please, Certainly to conjecture of men's fortune's, end•, Virtues, vices. etc. by the Stars, is (I conceive) very impious;
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and will not endure a jarring string in his instruments of musick, and yet forgets to tune the strings of his untun'd affections. It is true, it cannot be denyed but it is a great refresher of the spirits, yet it is but vanity;
and will not endure a jarring string in his Instruments of music, and yet forgets to tune the strings of his untuned affections. It is true, it cannot be denied but it is a great refresher of the spirits, yet it is but vanity;
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Yea how often do we Ministers preach the knowledge of Christ to others, when we know him not our selves savingly? while we preach to others, we our selves may become reprobates.
Yea how often do we Ministers preach the knowledge of christ to Others, when we know him not our selves savingly? while we preach to Others, we our selves may become Reprobates.
Were it not solly to slight the light of the sunne, and prefer the light of the moon and starres before it? Alasse, other sciences are at the best but Hominum opiniones, veritatis imagines (opinions of men and shadowes of truth) but Christus est ipsa veritas, Christ is the way, the truth,
Were it not solly to slight the Light of the sun, and prefer the Light of the moon and Stars before it? Alas, other sciences Are At the best but Hominum opiniones, veritatis imagines (opinions of men and shadows of truth) but Christus est ipsa veritas, christ is the Way, the truth,
But let these men seriously weigh these two things; First, That generall knowledge of Christ by speculation without application is unprofitable and vaine.
But let these men seriously weigh these two things; First, That general knowledge of christ by speculation without application is unprofitable and vain.
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It is true, it is life eternall to know God, and him whom he hath sent, Jesus Christ, John 17. 3. But it is not meant of the knowledge of Christ by speculation only, which the devils have,
It is true, it is life Eternal to know God, and him whom he hath sent, jesus christ, John 17. 3. But it is not meant of the knowledge of christ by speculation only, which the Devils have,
And why did Paul say he counted all things as losse for the excellency of the knowledge of Christ? Phil. 3. 8. Surely he meant not for the excellency of the knowledge of Christ by bare speculation only, which a man may know and be a divell in his life,
And why did Paul say he counted all things as loss for the excellency of the knowledge of christ? Philip 3. 8. Surely he meant not for the excellency of the knowledge of christ by bore speculation only, which a man may know and be a Devil in his life,
and be found in him, not having mine own righteousnesse, &c. Alasse what profit and benefit got the old world by hearing and knowing there was an Arke, wherein some were saved,
and be found in him, not having mine own righteousness, etc. Alas what profit and benefit god the old world by hearing and knowing there was an Ark, wherein Some were saved,
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whiles they themselves were drowned in the waters? And what good did it those Iewes that were stung with fiery serpents in the wildernesse, to know there was a brazen serpent set up, whereby others were cured,
while they themselves were drowned in the waters? And what good did it those Iewes that were stung with fiery Serpents in the Wilderness, to know there was a brazen serpent Set up, whereby Others were cured,
or comfort is it to me, to heare there is a pardon for other malefactors but not for me, I must dy? Or for an hungry man to know there is bread enough,
or Comfort is it to me, to hear there is a pardon for other malefactors but not for me, I must die? Or for an hungry man to know there is bred enough,
2. Secondly, the knowledg of Christ by speculation only, without application m•st needs be dangerous; Because if Christ be not thy Saviour, he will be thy judge;
2. Secondly, the knowledge of christ by speculation only, without application m•st needs be dangerous; Because if christ be not thy Saviour, he will be thy judge;
if thou canst not call him Lord Iesus, thou shalt call him Lord judge; If thou gettest not thy part in the blood of the Lamb, thou shalt have thy part in the wrath of the Lamb, John 9. 39. For judgement am I come into this world, and therefore not for salvation to all, but onely to his elect;
if thou Canst not call him Lord Iesus, thou shalt call him Lord judge; If thou gettest not thy part in the blood of the Lamb, thou shalt have thy part in the wrath of the Lamb, John 9. 39. For judgement am I come into this world, and Therefore not for salvation to all, but only to his elect;
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He that once appeared like a lamb, will then appear like a lyon, when thou wilt tremble and fear to look him in the face when all nations shall waile before him; when Kings of the earth, great men, rich men, mighty men shall say to the rocks and mountaines, fall on us,
He that once appeared like a lamb, will then appear like a Lion, when thou wilt tremble and Fear to look him in the face when all Nations shall wail before him; when Kings of the earth, great men, rich men, mighty men shall say to the Rocks and Mountains, fallen on us,
3. Thirdly, General knowledg without application is hurtfull, because it will aggravate thy condemnation. Wo to him (saith Christ) by whom the sonne of man is betrayed;
3. Thirdly, General knowledge without application is hurtful, Because it will aggravate thy condemnation. Woe to him (Says christ) by whom the son of man is betrayed;
What hindred the Iewes from entring into Canaan, but unbeleef? And what hinders us from heaven but unbeleef? Heb. 3. 19. God hath but two seats to sit upon, his seat of Iustice and his seat of mercy;
What hindered the Iewes from entering into Canaan, but unbelief? And what hinders us from heaven but unbelief? Hebrew 3. 19. God hath but two seats to fit upon, his seat of justice and his seat of mercy;
If the Law condemn us, we may flie to the Gospel, but if the Gospel condemne us, there remains no more sacrifice for sin, but he must certainly perish.
If the Law condemn us, we may fly to the Gospel, but if the Gospel condemn us, there remains no more sacrifice for since, but he must Certainly perish.
first he is condemned by the sentence of the word ( he stands a condemned person ) Gal. 3. 10. 2. In the Court of mercy Mark. 16. 16. 3. In the Court of his owne conscience, 1 Joh. 3. 20. 4. He shall be as certainly damned,
First he is condemned by the sentence of the word (he Stands a condemned person) Gal. 3. 10. 2. In the Court of mercy Mark. 16. 16. 3. In the Court of his own conscience, 1 John 3. 20. 4. He shall be as Certainly damned,
As he that delpiseth his pardon, tears it, or treads it under foot, is unworthy of mercy, (it is worse then the treason,) these despise their own mercy, Jonah 2. 8. and love despised, of all other injuries, is hardliest borne of by God or man;
As he that delpiseth his pardon, tears it, or treads it under foot, is unworthy of mercy, (it is Worse then the treason,) these despise their own mercy, Jonah 2. 8. and love despised, of all other injuries, is hardliest born of by God or man;
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how can those expect God should have mercy on them, that would have no mercy on themselvs? surely they shal have judgement without mercy that would shew to themselves no mercy.
how can those expect God should have mercy on them, that would have no mercy on themselves? surely they shall have judgement without mercy that would show to themselves no mercy.
or the Iews had bin stung to death in the wildernes, if there had been no brazen serpent, it had bin excusable; But when God provided an ark to save them,
or the Iews had been stung to death in the Wilderness, if there had been no brazen serpent, it had been excusable; But when God provided an Ark to save them,
When God threatens severest judgement against sinners, it is to give them their portion with unbeleevers Luk. 12. 46. And Paul tels us ( Heb. 10. 27. These shall have sorer punishment,
When God threatens Severest judgement against Sinners, it is to give them their portion with unbelievers Luk. 12. 46. And Paul tells us (Hebrew 10. 27. These shall have Sorer punishment,
because they trode under foot the bloud of God, accounting it as dung and dirt, which is pr•tium lavacr•m and alleviacrum animarum, the price, laver & refresher of soules, they throw his blood in his face,
Because they trodden under foot the blood of God, accounting it as dung and dirt, which is pr•tium lavacr•m and alleviacrum animarum, the price, laver & refresher of Souls, they throw his blood in his face,
Hence the Lord charged his disciples, that if any to whom he was offered did reject him, they should wipe off the dust of their feet against them, Luke 10. 41.
Hence the Lord charged his Disciples, that if any to whom he was offered did reject him, they should wipe off the dust of their feet against them, Lycia 10. 41.
and now they suffer the vengeance of eternall fire; But it seemes the rejecting Christ is a greater sin then Sodomy in Gods account, and shall have greater torments.
and now they suffer the vengeance of Eternal fire; But it seems the rejecting christ is a greater since then Sodomy in God's account, and shall have greater torments.
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none absolutely refuse Christ, but upon the hard conditions (as they conceive) upon which he is offered, the plucking out their right eyes, parting with their dearest lusts;
none absolutely refuse christ, but upon the hard conditions (as they conceive) upon which he is offered, the plucking out their right eyes, parting with their dearest Lustiest;
And thus they are truly said to despise and reject Christ, as the yong man in the Gospel did, that preferd the world before his Saviour, Psal. 81. 11. Israel would none of me.
And thus they Are truly said to despise and reject christ, as the young man in the Gospel did, that preferred the world before his Saviour, Psalm 81. 11. Israel would none of me.
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How can we say we love Christ, when we love not his members, his children, his picture and image? (whereas we know David loved Mephibosheth for Jonathans sake) when we take not part with him but against him? when we love his enemies and hate his friends? Is this thy kindnesse to thy friend? said Absalom to Cuship; why wentes• thou not with thy friend? how can we say we love Christ,
How can we say we love christ, when we love not his members, his children, his picture and image? (whereas we know David loved Mephibosheth for Jonathans sake) when we take not part with him but against him? when we love his enemies and hate his Friends? Is this thy kindness to thy friend? said Absalom to Cuship; why wentes• thou not with thy friend? how can we say we love christ,
How can we say we love Christ, when we do nothing but wilfully and wittingly wrong him and provoke him to anger by our evill works? Deut. 31. 29. If you love me, keep my Commandements saith our Saviour John 14. 15. Would we say that man loveth us, that delights to vex and grieve us? that cares not how he wrongs us in our goods and name? &c. Doth that woman love her husband that doth willingly prostitute her selfe to an adulterer? or doth that child love his father that would shoot an arrow at his heart? Or would we say that man loveth us, that carelesly or wilfully omitteth any thing, he knowes we take pleasure and good liking in?
How can we say we love christ, when we do nothing but wilfully and wittingly wrong him and provoke him to anger by our evil works? Deuteronomy 31. 29. If you love me, keep my commandments Says our Saviour John 14. 15. Would we say that man loves us, that delights to vex and grieve us? that Cares not how he wrongs us in our goods and name? etc. Does that woman love her husband that does willingly prostitute her self to an adulterer? or does that child love his father that would shoot an arrow At his heart? Or would we say that man loves us, that carelessly or wilfully omitteth any thing, he knows we take pleasure and good liking in?
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nor doth he know Iesus Christ and him crucified, but only by speculation, for to them that beleeve he is precious, 1 Pet. 2. 7. And against such as love him not, the Lord had pronounced Anathema Maran atha, let him be acursed till the Lord come to judgement.
nor does he know Iesus christ and him Crucified, but only by speculation, for to them that believe he is precious, 1 Pet. 2. 7. And against such as love him not, the Lord had pronounced Anathema Maran Atha, let him be accursed till the Lord come to judgement.
3. Thirdly and Lastly, it reproves those that content themselves with knowledge of speculation, without an operative, virtuall and practicall knowledge; to live according to their knowledge and profession of Christ, that their light may shine that men may see it,
3. Thirdly and Lastly, it reproves those that content themselves with knowledge of speculation, without an operative, virtual and practical knowledge; to live according to their knowledge and profession of christ, that their Light may shine that men may see it,
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First, What good doth a light under a bushel? or a Candle in a dark Lanthorn? or gold whiles it remains in the earth never digged out? or fire in a flint if it be never struck out? Yea who would regard the Sun it selfe any more,
First, What good does a Light under a bushel? or a Candle in a dark Lantern? or gold while it remains in the earth never dug out? or fire in a flint if it be never struck out? Yea who would regard the Sun it self any more,
If you know these things, blessed are you if you do them, saith Christ, Joh. 13. 17. A good understanding have all they that do his commandments, saith David, Psal. 111. 10. One apple of the tree of life, is better then all the fruit of the tree of knowledge of good and evill;
If you know these things, blessed Are you if you do them, Says christ, John 13. 17. A good understanding have all they that do his Commandments, Says David, Psalm 111. 10. One apple of the tree of life, is better then all the fruit of the tree of knowledge of good and evil;
it were better for them never to have known the way of righteousnesse, then after they have known it, to turn from the holy commandement delivered to them, 2 Pet. 2. 21. To him that knoweth to do well,
it were better for them never to have known the Way of righteousness, then After they have known it, to turn from the holy Commandment Delivered to them, 2 Pet. 2. 21. To him that Knoweth to do well,
Act. 7. 51. And if they sinned inexcusably, that did go but against the light of nature, that they were without excuse, Rom. 1. 21. what excuse shall they have that go against the light of the Gospel? •any such have died in despair;
Act. 7. 51. And if they sinned inexcusably, that did go but against the Light of nature, that they were without excuse, Rom. 1. 21. what excuse shall they have that go against the Light of the Gospel? •any such have died in despair;
A Gentlewoman turned Atheist, because she lived under a great Doctor that preached excellently, was very learned, but lived very licentiously: And no wonder;
A Gentlewoman turned Atheist, Because she lived under a great Doctor that preached excellently, was very learned, but lived very licentiously: And no wonder;
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he that saith he knowes him, and keeps not his commandements, is a lyar, and ••e truth is not in him; As it was said of Eli's sonnes, they knew not the Lord, because they were sonnes of Belial, and lived in rebellion against the Lord, 1 Sam. 2. 12.
he that Says he knows him, and keeps not his Commandments, is a liar, and ••e truth is not in him; As it was said of Eli's Sons, they knew not the Lord, Because they were Sons of Belial, and lived in rebellion against the Lord, 1 Sam. 2. 12.
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or a great spoil? Much more should they rejoyce in this Pearl, in comparison of which, all other Pearls and Iewels, are not worth the mentioning, Christ being a Iewel of more worth then both the Indies. Thus did the Eunuch when he had found Christ,
or a great spoil? Much more should they rejoice in this Pearl, in comparison of which, all other Pearls and Jewels, Are not worth the mentioning, christ being a Jewel of more worth then both the Indies. Thus did the Eunuch when he had found christ,
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yet you love, (saith Peter) and beleeving, you rejoyce with joy unspeakable and glorious, 1 Pet. 1. 8. The Virgin Mary rejoyced more that Christ was her Saviour,
yet you love, (Says Peter) and believing, you rejoice with joy unspeakable and glorious, 1 Pet. 1. 8. The Virgae Marry rejoiced more that christ was her Saviour,
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if he hath given us Christ, he will with him give us all things else, Rom. 8. 32. He is that one thing needfull, that brings all things (as I have treated at large before) Yea he is That gift of God, John 4. 10. Surely God have given us more gifts then one;
if he hath given us christ, he will with him give us all things Else, Rom. 8. 32. He is that one thing needful, that brings all things (as I have treated At large before) Yea he is That gift of God, John 4. 10. Surely God have given us more Gifts then one;
Other gifts he gives Promiscuously to good and bad, so as no man knoweth love or hatred, by any thing that is before him, Eccles. 9. 1. Judas had the bag,
Other Gifts he gives Promiscuously to good and bad, so as no man Knoweth love or hatred, by any thing that is before him, Eccles. 9. 1. Judas had the bag,
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Herein is love, in that he hath given us his only sonne, (saith St. Iohn) 1 Iohn 4. 9. Alas, herein is love that we are out of hell, not roaring with the damned;
Herein is love, in that he hath given us his only son, (Says Saint John) 1 John 4. 9. Alas, herein is love that we Are out of hell, not roaring with the damned;
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Herein is love, that we have water to drinke, yea the blood of the grape, when others drink wormwood and gall, nay mingle their drinke with weeping and blood.
Herein is love, that we have water to drink, yea the blood of the grape, when Others drink wormwood and Gall, nay mingle their drink with weeping and blood.
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that when poor Protestants in Ireland were stript stark naked in winter frosts, and so were driven before them to execution, with instruments of death;
that when poor Protestants in Ireland were stripped stark naked in winter frosts, and so were driven before them to execution, with Instruments of death;
what dost thou give me, said he, so long as I go childlesse? and truly what doth God give us (in comparison) if he give us not the child Iesus? But then we may say to God as God said to Abraham, Now I know thou lovest me, seeing thou hast not denyed to give me thine only sonne.
what dost thou give me, said he, so long as I go childless? and truly what does God give us (in comparison) if he give us not the child Iesus? But then we may say to God as God said to Abraham, Now I know thou Lovest me, seeing thou hast not denied to give me thine only son.
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and to this day the most part of the world are heathens, and Christ is not given to one of them, to whom yet God hath given the riches of both the Indies. The Turkes whom God hath given leave to sit in the midst of the world, a mighty nation,
and to this day the most part of the world Are Heathens, and christ is not given to one of them, to whom yet God hath given the riches of both the Indies. The Turkes whom God hath given leave to fit in the midst of the world, a mighty Nation,
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except God extraordinarily revealeth Christ to any of them. Among the Papists millions of millions perish for not knowing and trusting in Iesus Christ,
except God extraordinarily Revealeth christ to any of them. Among the Papists millions of millions perish for not knowing and trusting in Iesus christ,
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and a forme of Godlinesse, (wih being garnished, for being sanctified) who take copper for gold, weeds for flowers, presumption for faith? Now though God feeds them with worldly pleasures and delights,
and a Form of Godliness, (with being garnished, for being sanctified) who take copper for gold, weeds for flowers, presumption for faith? Now though God feeds them with worldly pleasures and delights,
was not Esau Iacobs brother (saith the Lord) yet Iacob have I loved, and hated E•au, Mal. 1. 2, 3. There were many widdows in Israel, yet only to the widdow in Sarephta was Elias sent, Luke 4. 26. so there are many people in the world,
was not Esau Iacobs brother (Says the Lord) yet Iacob have I loved, and hated E•au, Malachi 1. 2, 3. There were many Widows in Israel, yet only to the widow in Zarephath was Elias sent, Lycia 4. 26. so there Are many people in the world,
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What good did Hesters banquet do Haman, while the king was wrath with him, and his face was covered? Wee esteem a ring of gold from the king more then it is worth in substance,
What good did Hesters banquet do Haman, while the King was wrath with him, and his face was covered? we esteem a ring of gold from the King more then it is worth in substance,
It cost us nothing, we shall pay no more for it, then for the sunne shining upon us God so loved the world that he Gave his sonne; we bought him not, nay we begd him not;
It cost us nothing, we shall pay no more for it, then for the sun shining upon us God so loved the world that he Gave his son; we bought him not, nay we begged him not;
Quest. But how is it free, when we must buy it? Esay 55. 1. I answer, yet its free because we pay nothing but our sinnes, which are worse then nothing;
Quest. But how is it free, when we must buy it? Isaiah 55. 1. I answer, yet its free Because we pay nothing but our Sins, which Are Worse then nothing;
wouldst thou sel thy pearle for all that the world injoys? wilt thou change portions with them? Who would exchange a Pearle for a pibble? a Crown for a coronation flower? earth for heaven? Christ for the world? Then say as Jacob did, I have enough so long as Joseph is alive;
Wouldst thou sell thy pearl for all that the world enjoys? wilt thou change portions with them? Who would exchange a Pearl for a pebble? a Crown for a coronation flower? earth for heaven? christ for the world? Then say as Jacob did, I have enough so long as Joseph is alive;
1. By Acclamation; Preach the Gospel to every creature, Matth. 16. 16. 1 Iohn 3. 19. And let whosoever will take of the water of life, Rev. 22. 17. 2. By Exhortations and persuasive arguments; Turne you, turn you;
1. By Acclamation; Preach the Gospel to every creature, Matthew 16. 16. 1 John 3. 19. And let whosoever will take of the water of life, Rev. 22. 17. 2. By Exhortations and persuasive Arguments; Turn you, turn you;
why will you die? Ezek. 33. Come unto me all you that are weary, &c. Matth. 11. 28. 3. By Impetrations and intreatyes; I pray, be reconciled to God, 2 Cor. 5. 20. 4. By Injunction and oommand, say not I dare not beleeve; for its your duty; I command you to beleeve;
why will you die? Ezekiel 33. Come unto me all you that Are weary, etc. Matthew 11. 28. 3. By Impetrations and entreaties; I pray, be reconciled to God, 2 Cor. 5. 20. 4. By Injunction and oommand, say not I Dare not believe; for its your duty; I command you to believe;
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Matth. 11. 21. Wo be to thee Chorazin, wo be to thee Bethsaida, &c. 6. By Patheticall lamentation; As when he wept over Ierusalem and said, Oh that thou hadst known in this thy day the things that belong to thy peace!
Matthew 11. 21. Woe be to thee Chorazin, woe be to thee Bethsaida, etc. 6. By Pathetical lamentation; As when he wept over Ierusalem and said, O that thou Hadst known in this thy day the things that belong to thy peace!
My spirit saith God shall not alwayes strive with man, Gen. 6. 3. We know the Prodigals father met him halfe way when he returned, to shew how ready Christ is to embrace those that come to him;
My Spirit Says God shall not always strive with man, Gen. 6. 3. We know the Prodigals father met him half Way when he returned, to show how ready christ is to embrace those that come to him;
Open to me my sister, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night, saith our blessed Saviour to his spouse.
Open to me my sister, my love, my dove, my undefiled, for my head is filled with due, and my locks with the drops of the night, Says our blessed Saviour to his spouse.
Answ. I answer briefly, and plainly, for the help of the ignorant and young beginners; First labour to see the worth and excellency that is in Christ;
Answer I answer briefly, and plainly, for the help of the ignorant and young beginners; First labour to see the worth and excellency that is in christ;
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Hence the Lord Christ sets forth himselfe in all his robes of glory in the Canticles, to this end that the spouse might be the more ravished with his love,
Hence the Lord christ sets forth himself in all his robes of glory in the Canticles, to this end that the spouse might be the more ravished with his love,
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therefore the virgins love thee, Cant. 1. 3. yea hence it is that the whole book of the Canticles is so bespangled with the praises of Christ, as the firmament with starres,
Therefore the Virgins love thee, Cant 1. 3. yea hence it is that the Whole book of the Canticles is so bespangled with the praises of christ, as the firmament with Stars,
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why they should desire him? Es. 52. 3. But the excellency of Christ hath been at large handled before, in the ninth, tenth and eleventh chapter, to which I refer the Reader.
why they should desire him? Es. 52. 3. But the excellency of christ hath been At large handled before, in the ninth, tenth and eleventh chapter, to which I refer the Reader.
and blasphemy, thy pride, hypocrisie, vain glory, thy oaths and perjury, filthinesse and uncleannesse, coveteousnesse, deceit, oppression, malice, envy, and a world of wickednesse.
and blasphemy, thy pride, hypocrisy, vain glory, thy Oaths and perjury, filthiness and uncleanness, covetousness, deceit, oppression, malice, envy, and a world of wickedness.
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many of them committed with deliberation and wilfulnesse against thy knowledge and conscience, the motions of the holy spirit, against thine own vowes, covenants and resolutions;
many of them committed with deliberation and wilfulness against thy knowledge and conscience, the motions of the holy Spirit, against thine own vows, Covenants and resolutions;
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thou art hated and accursed of God, lyest open to all his judgements in this life, to be tormented with divels and reprobates for ever in the life to come, where thou shalt nothing but roare, howle, weep and wail,
thou art hated and accursed of God, liest open to all his Judgments in this life, to be tormented with Devils and Reprobates for ever in the life to come, where thou shalt nothing but roar, howl, weep and wail,
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Nay if one sin lived in with delight will damn me, as a wanton looke, a right eye, a lustfull vanity, &c. what heapes of wrath must I lie under, that am guilty of so many millions of sins.
Nay if one since lived in with delight will damn me, as a wanton look, a right eye, a lustful vanity, etc. what heaps of wrath must I lie under, that am guilty of so many millions of Sins.
For Christ came not to call the righteous, but sick sinners to repentance; such as are weary and loaden, broken-hearted pricked in their hearts, stung with their sinnes, as the Israelites were with fiery serpents.
For christ Come not to call the righteous, but sick Sinners to Repentance; such as Are weary and loaded, brokenhearted pricked in their hearts, stung with their Sins, as the Israelites were with fiery Serpents.
Which though some make it a back door, yet I am sure the whole Scripture holds it forth, (ordinarily) as a qualification praevenient to receive Christ:
Which though Some make it a back door, yet I am sure the Whole Scripture holds it forth, (ordinarily) as a qualification praevenient to receive christ:
a condemned man, and upon the ladder ready to be turned of, O how glad is he of a pardon? As those that were stung with fiery serpents, O how welcome was a brazen serpent to them? Yea such will be willing to receive Christ upon his own termes;
a condemned man, and upon the ladder ready to be turned of, Oh how glad is he of a pardon? As those that were stung with fiery Serpents, Oh how welcome was a brazen serpent to them? Yea such will be willing to receive christ upon his own terms;
Christ calleth the hungry and thirsty, &c. Let him that is athirst come and drinke; I will poure water upon him that is thirsty, and flouds upon drie ground;
christ calls the hungry and thirsty, etc. Let him that is athirst come and drink; I will pour water upon him that is thirsty, and floods upon dry ground;
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Give a thirsty man what you will, gold or silver, nothing contents him but water. 3. It is a speaking desire he begs, cryes and roares for water. 4. It is a present desire; delay increaseth, in•ageth his desire;
Give a thirsty man what you will, gold or silver, nothing contents him but water. 3. It is a speaking desire he begs, cries and roars for water. 4. It is a present desire; Delay increases, in•ageth his desire;
so is it with a soule that thirsts for Christ, 1. He is one scorcht with the heat of Gods anger. 2. His desire is ardent, he desires Christ more then thousands of gold and silver. 3. He cryes out I thirst. The hunted Hart brayeth not more for water,
so is it with a soul that thirsts for christ, 1. He is one scorched with the heat of God's anger. 2. His desire is Ardent, he Desires christ more then thousands of gold and silver. 3. He cries out I thirst. The hunted Heart Brayeth not more for water,
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6. The sixt and last meanes to get Christ, is to seek him, Precibus & suspiriis with prayers and teares, Aske and you shall receive, Matth. 7. 7. Rom. 10. 11. If thou hadst asked, I would have given that gift of God, saith Christ.
6. The sixt and last means to get christ, is to seek him, Precibus & suspiriis with Prayers and tears, Ask and you shall receive, Matthew 7. 7. Rom. 10. 11. If thou Hadst asked, I would have given that gift of God, Says christ.
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or as Mary when John and Peter went back, when they found not Christ, presently she stood and stayed at the sepulchre, weeping till she found her Saviour. Also use all other meanes;
or as Marry when John and Peter went back, when they found not christ, presently she stood and stayed At the Sepulchre, weeping till she found her Saviour. Also use all other means;
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There is a generation that are pure in their own eyes, whose hearts are not washed from their filthinesse, Prov. 30. 12. 2. Consider the danger of this deceit;
There is a generation that Are pure in their own eyes, whose hearts Are not washed from their filthiness, Curae 30. 12. 2. Consider the danger of this deceit;
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3. Satan wil try us when we lie sick, and in time of distresse, who then will lay sore at us with temptations, to despair, Luke 22. 13. He will minnow you as wheat;
3. Satan will try us when we lie sick, and in time of distress, who then will lay soar At us with temptations, to despair, Lycia 22. 13. He will minnow you as wheat;
But what an intolerable vexation will it be to a man not to see his disease till it be past cure? or not to know himselfe to be out of his way, till he be at his journeyes end? so for a man to think himselfe to have part in Christ,
But what an intolerable vexation will it be to a man not to see his disease till it be passed cure? or not to know himself to be out of his Way, till he be At his journeys end? so for a man to think himself to have part in christ,
as it was to David, Psal. 22. 1. Psal. 51. and to Iob, Iob. 3. and cap. 4. and to Heman, Psal. 77. and to the Church of God, Es. 49. 14. 15.) he hath little comfort of it,
as it was to David, Psalm 22. 1. Psalm 51. and to Job, Job 3. and cap. 4. and to Heman, Psalm 77. and to the Church of God, Es. 49. 14. 15.) he hath little Comfort of it,
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when he knoweth not but he may lose all his labour? what heart to build or bestow cost upon that house which he knowes not whether it be his or no? But if a man be in Christ,
when he Knoweth not but he may loose all his labour? what heart to built or bestow cost upon that house which he knows not whither it be his or no? But if a man be in christ,
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death, where is thy sting? Naturall feare a man may have, but this assurance will overcome it, by fixing our eyes upon the joyes of heaven by the eye of faith;
death, where is thy sting? Natural Fear a man may have, but this assurance will overcome it, by fixing our eyes upon the Joys of heaven by the eye of faith;
how wilt thou endure the tryall of God, who is greater then thy conscience? For if our hearts condemne us, God is greater then our hearts, and knoweth all things; 1 Iohn 3. 20. 2. Secondly, Iudge thy selfe by the right rule, the word of God, and the promises therein contained:
how wilt thou endure the trial of God, who is greater then thy conscience? For if our hearts condemn us, God is greater then our hearts, and Knoweth all things; 1 John 3. 20. 2. Secondly, Judge thy self by the right Rule, the word of God, and the promises therein contained:
let us build our confidence upon the foundation of the Prophets and Apostles, Jesus Christ being the chief corner stone, Eph. 2. 20. Rest not upon Enthusiasmes, dreams, visions, revelations, thine own thoughts, &c. for these may deceive thee,
let us built our confidence upon the Foundation of the prophets and Apostles, jesus christ being the chief corner stone, Ephesians 2. 20. Rest not upon Enthusiasms, dreams, visions, revelations, thine own thoughts, etc. for these may deceive thee,
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for is it not all one, to have a promise under his hand as from his mouth? If thy knowledge of Christ be built upon a word from Gods mouth, thou art sure it is built upon a rock, that no winds or tempests can ever blow over;
for is it not all one, to have a promise under his hand as from his Mouth? If thy knowledge of christ be built upon a word from God's Mouth, thou art sure it is built upon a rock, that no winds or tempests can ever blow over;
yet he should receive him alive again, because he knew God was faithfull and able that had promised, Rom. 4. 21. In 2 Pet. 1. 19. Peter proves Christ to be the son of God by the voice that came from heaven, saying, this is my beloved son in whom I am well pleased, verse 17. but saith he in the 19 verse, we have a surer proof then the voice that came from heaven, to wit, the word of the Prophets, wherein Christ is revealed and promised;
yet he should receive him alive again, Because he knew God was faithful and able that had promised, Rom. 4. 21. In 2 Pet. 1. 19. Peter Proves christ to be the son of God by the voice that Come from heaven, saying, this is my Beloved son in whom I am well pleased, verse 17. but Says he in the 19 verse, we have a Surer proof then the voice that Come from heaven, to wit, the word of the prophets, wherein christ is revealed and promised;
we have a more sure word of Prophecy, &c. What is the word a surer testimony then Gods voice from heaven? I answer, Beza reads it, we have a most sure word, intimating they had two sure testimonies, the voice from heaven,
we have a more sure word of Prophecy, etc. What is the word a Surer testimony then God's voice from heaven? I answer, Beza reads it, we have a most sure word, intimating they had two sure testimonies, the voice from heaven,
as they said before in the like case, It thundred: but they beleeved whatsoever the Prophets said to be true: (as at this day the Iewes beleeve not the new Testament,
as they said before in the like case, It thundered: but they believed whatsoever the prophets said to be true: (as At this day the Iewes believe not the new Testament,
but stick to the law,) and therefore Peter sent them to the Prophets, who all testify of Christ, Joh. 5. 29. Acts 10. 43. The summe of all, is that the word is a most sure foundation to build our faith upon,
but stick to the law,) and Therefore Peter sent them to the prophets, who all testify of christ, John 5. 29. Acts 10. 43. The sum of all, is that the word is a most sure Foundation to built our faith upon,
for heretofore he spake by visions, but now by his son, that is by his word, Heb. 1. 1. Object. You will say the word is a good light, when we are in darkenesse;
for heretofore he spoke by visions, but now by his son, that is by his word, Hebrew 1. 1. Object. You will say the word is a good Light, when we Are in darkness;
For faith (or assurance Christ is ours) consists in two things. 1. to see Christ offered to us in the promises Hebr. 11. 13. as to those that are weary, hungry, mourning, &c. 2. To rest upon Christ ▪ for salvation, according to those promises, Heb. 11. 13. They saw the promises and embraced them;
For faith (or assurance christ is ours) consists in two things. 1. to see christ offered to us in the promises Hebrew 11. 13. as to those that Are weary, hungry, mourning, etc. 2. To rest upon christ ▪ for salvation, according to those promises, Hebrew 11. 13. They saw the promises and embraced them;
and then our faith is grounded upon a rock immoveable, when it is built upon the foundation of the Prophets and Apostles, Christ Jesus himselfe being the chief corner stone, Eph. 2. 20. 3. Labour to get a right understanding of those promises which thy assurance is built upon;
and then our faith is grounded upon a rock immoveable, when it is built upon the Foundation of the prophets and Apostles, christ jesus himself being the chief corner stone, Ephesians 2. 20. 3. Labour to get a right understanding of those promises which thy assurance is built upon;
as Simon Magus beleeved, and the stony ground beleeved, Luke 8. 13. So likewise Judas repented, Matth. 27. 3. Balaam had good desires, Numb. 23. 10. Herod loved John-Baptist; Darius loved Daniel; Pharaoh loved Ioseph, &c. There are transient motions that are not habituall dispositions;
as Simon Magus believed, and the stony ground believed, Lycia 8. 13. So likewise Judas repented, Matthew 27. 3. balaam had good Desires, Numb. 23. 10. Herod loved John-Baptist; Darius loved daniel; Pharaoh loved Ioseph, etc. There Are Transient motions that Are not habitual dispositions;
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and he will lead thee into all truth necessary to salvation, as it is written, Ioh. 16. 13. When the spirit of truth is come, he will guide you into all truth.
and he will led thee into all truth necessary to salvation, as it is written, John 16. 13. When the Spirit of truth is come, he will guide you into all truth.
These I acknowledge are so plainly laid down in Scripture, and so familiarly taught almost in every book that treats of faith, that it would seem almost lost labour:
These I acknowledge Are so plainly laid down in Scripture, and so familiarly taught almost in every book that treats of faith, that it would seem almost lost labour:
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More particularly I shall lay down eleven markes or signes, whereby a man may know that Christ is his in particular, (which is nothing else but a strong act of justifying faith)
More particularly I shall lay down eleven marks or Signs, whereby a man may know that christ is his in particular, (which is nothing Else but a strong act of justifying faith)
But on the contrary, if you know not how you came by your faith, (never by hearing of sermons,) but are like the Israelitish women, quick of delivery before ever the midwife (the Minister) can come at you, you may suspect your faith;
But on the contrary, if you know not how you Come by your faith, (never by hearing of Sermons,) but Are like the Israelitish women, quick of delivery before ever the midwife (the Minister) can come At you, you may suspect your faith;
and that a base born child when it is not known who is the father, (although I say not that every one converted knowes the Minister that cōverted him,
and that a base born child when it is not known who is the father, (although I say not that every one converted knows the Minister that converted him,
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Certainly she is but an ill mother that will not give such to the child she bare (if she be able) but rather hunch it, beat it, and deal unkindly with it.
Certainly she is but an ill mother that will not give such to the child she bore (if she be able) but rather hunch it, beatrice it, and deal unkindly with it.
for Christ dwels only in the humble heart, Esaiah 57. 15. with him will I dwell that is of a contrite and humble spirit, to revive the spirit of the humble. It followeth;
for christ dwells only in the humble heart, Isaiah 57. 15. with him will I dwell that is of a contrite and humble Spirit, to revive the Spirit of the humble. It follows;
And the rough wayes shall be made smooth, that is, even Bears, and Lions, rough Esaus, shall now become Babes and Lambs, for meeknesse and gentlenesse;
And the rough ways shall be made smooth, that is, even Bears, and Lions, rough Esaus, shall now become Babes and Lambs, for meekness and gentleness;
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as some children come forth with more, some with lesse pain of the mother, yet all have so much as to make them willing to let go their sins to receive Christ, Act. 9. 6. You know the stony ground wanted depth or softnesse of earth, and so quickly withered;
as Some children come forth with more, Some with less pain of the mother, yet all have so much as to make them willing to let go their Sins to receive christ, Act. 9. 6. You know the stony ground wanted depth or softness of earth, and so quickly withered;
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a plaister will not stick upon the whole flesh, but upon a sore, Esa. 61. 1. All beleevers can call their faith Benoni the child of their sorrow, as Hannah said, This is the child, for which I wept,
a plaster will not stick upon the Whole Flesh, but upon a soar, Isaiah 61. 1. All believers can call their faith Benoni the child of their sorrow, as Hannah said, This is the child, for which I wept,
and mourned, and prayed 1 Sam. 1. 27. 3. The third sign, from the right operations of this strong faith or assurance that Christ is thine, which are foure.
and mourned, and prayed 1 Sam. 1. 27. 3. The third Signen, from the right operations of this strong faith or assurance that christ is thine, which Are foure.
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I have fought the good fight of faith, (saith Paul ) 2 Tim. 4. 7. and this made the poor man cry out against his unbelief, Mark 9. 24. Lord, help my unbeleef.
I have fought the good fight of faith, (Says Paul) 2 Tim. 4. 7. and this made the poor man cry out against his unbelief, Mark 9. 24. Lord, help my unbelief.
The fourth operation of faith, is, if the same faith that makes thee believe that Christ is thine, doth enable thee also to beleeve all other promises for temporall blessings and deliverances;
The fourth operation of faith, is, if the same faith that makes thee believe that christ is thine, does enable thee also to believe all other promises for temporal blessings and Deliverances;
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As Jacob beleeved God for his going safely back into Canaan, upon the promise of God for it, Gen. 32. 9. 10. I am lesse then the least of all thy mercies, &c. But thou hast said return into thy countrey,
As Jacob believed God for his going safely back into Canaan, upon the promise of God for it, Gen. 32. 9. 10. I am less then the least of all thy Mercies, etc. But thou hast said return into thy country,
But many there are whose faith is strong enough to assure them of their salvation by Iesus Christ, who yet cannot trust God for the performance of temporall promises.
But many there Are whose faith is strong enough to assure them of their salvation by Iesus christ, who yet cannot trust God for the performance of temporal promises.
Rom. 7. 18. Yea all the promises are made to a mourning spirit under sin, Matth. 5. Blessed are they that mourn, Psal. 51. 17. Esa. 61. 2. if a wound bleeds, there is lesse danger,
Rom. 7. 18. Yea all the promises Are made to a mourning Spirit under since, Matthew 5. Blessed Are they that mourn, Psalm 51. 17. Isaiah 61. 2. if a wound bleeds, there is less danger,
Hence it is that when they had been pricked thus in their hearts, Peter bids them still repent, Acts 2. 38. which is nothing else but sorrow NONLATINALPHABET (2 Cor. 7. 9.) towards God, when it proceeds from love to God,
Hence it is that when they had been pricked thus in their hearts, Peter bids them still Repent, Acts 2. 38. which is nothing Else but sorrow (2 Cor. 7. 9.) towards God, when it proceeds from love to God,
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that is, because they have offended him. So likewise David Against thee, thee only have I sinned, Though no question he was grieved that he had sinned against Bath-sheha and Ʋriab, yet specially and chiefly because he had sinned against God.
that is, Because they have offended him. So likewise David Against thee, thee only have I sinned, Though not question he was grieved that he had sinned against Bath-sheha and Ʋriab, yet specially and chiefly Because he had sinned against God.
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but it was when Christ looked upon him with an eye sparkling full of love, as if his eye had said, what dost thou not know me Peter? am not I worth the owning, &c. Some report this sin so affected him, that every night the cock crew, he fell on his face and wept for his sin and prayed, ( Lyra, Clem. alex. ) So Mary in the Pharisees house,
but it was when christ looked upon him with an eye sparkling full of love, as if his eye had said, what dost thou not know me Peter? am not I worth the owning, etc. some report this since so affected him, that every night the cock crew, he fell on his face and wept for his since and prayed, (Lyra, Clem. Alexander.) So Marry in the Pharisees house,
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and her hair, her ornament and net to catch wanton lovers withall, is now become a towel to wipe the feet of Christ withall, ( yea some report that she lived 30. years a penitent in France.) And the reason why she wept so much, you see it was because she loved so much, it was her love to Christ produced those lovely tears. So the Prodigall lamented that he had offended his loving father; saying;
and her hair, her ornament and net to catch wanton lovers withal, is now become a towel to wipe the feet of christ withal, (yea Some report that she lived 30. Years a penitent in France.) And the reason why she wept so much, you see it was Because she loved so much, it was her love to christ produced those lovely tears. So the Prodigal lamented that he had offended his loving father; saying;
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as Balaam did, and those in John 6. that cryed Lord, evermore give us this bread, that we may never hunger more, &c. but after righteousnesse, to have more power against sin ▪ and more grace to love God and Christ,
as balaam did, and those in John 6. that cried Lord, evermore give us this bred, that we may never hunger more, etc. but After righteousness, to have more power against since ▪ and more grace to love God and christ,
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because meat is not seated in the desire) Hence the new born babe de sires the milk of the word, to grow thereby, because he hath tasted how good the Lord it, 1 Pet. 2. 3. 2. Secondly, because these are pronounced blessed,
Because meat is not seated in the desire) Hence the new born babe the sire's the milk of the word, to grow thereby, Because he hath tasted how good the Lord it, 1 Pet. 2. 3. 2. Secondly, Because these Are pronounced blessed,
because desire of grace is accepted, as if we had what we do desire, 2 Cor. 8. 12. If there be a willing mind, it is accepted according to that we have,
Because desire of grace is accepted, as if we had what we do desire, 2 Cor. 8. 12. If there be a willing mind, it is accepted according to that we have,
On the contrary, a naturall man his desires are earthly, voluptuous, ambitious, who will shew us any good? Psal. 4. 6. or if he desires spiritual things, Ii is in a carnal manner,
On the contrary, a natural man his Desires Are earthly, voluptuous, ambitious, who will show us any good? Psalm 4. 6. or if he Desires spiritual things, Ii is in a carnal manner,
2. If we love Christ with a conjugal love, with the love of a spouse, even as our best beloved, loving nothing in heaven or earth in comparison of him;
2. If we love christ with a conjugal love, with the love of a spouse, even as our best Beloved, loving nothing in heaven or earth in comparison of him;
for we cannot love grace in another mans heart, except there were grace in our own hearts, Gen. 3. 15. 2 Cor. 6. 14. Only it hath these qualifications.
for we cannot love grace in Another men heart, except there were grace in our own hearts, Gen. 3. 15. 2 Cor. 6. 14. Only it hath these qualifications.
Epaphras hath declared to us your love in the Spirit, saith Paul; and he that receiveth a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man, shall have the reward of a righteous man, saith our Saviour, Matth. 10. 41. Now love of goodnesse must needs proceed from a spirit of goodnesse.
Epaphras hath declared to us your love in the Spirit, Says Paul; and he that receives a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man, shall have the reward of a righteous man, Says our Saviour, Matthew 10. 41. Now love of Goodness must needs proceed from a Spirit of Goodness.
though they be poore Saints. 2. Though afflicted Saints. 3. Though hated and despised of others. 4. Though they have many infirmities. 5. Though they have done us injury and wrong.
though they be poor Saints. 2. Though afflicted Saints. 3. Though hated and despised of Others. 4. Though they have many infirmities. 5. Though they have done us injury and wrong.
As Calvin commends Luther to be insignis dei servu•, the famos servant of God, etiamsi me millies diabolum vocavit, although he hath called me (said he) divel a thousand times.
As calvin commends Luther to be insignis dei servu•, the famous servant of God, Even if me Thousands Diabolum vocavit, although he hath called me (said he) Devil a thousand times.
hence David cals them the excellent, Psal. 16. 2. And in Psal. 15. describing the godly man, he saith he is one, in whose eyes a vile person is contemned and slighted, but he honours them that feare the Lord.
hence David calls them the excellent, Psalm 16. 2. And in Psalm 15. describing the godly man, he Says he is one, in whose eyes a vile person is contemned and slighted, but he honours them that Fear the Lord.
they will do good to all, (because misericordia non quaerit de meritis sed de miseriis, mercy looks not at worth but at misery) but especially to the houshold of faith, Gal. 6. 10 3. Thirdly in delighting in their company, more then in the society of any other men;
they will do good to all, (Because misericordia non Query de Meritis sed de miseriis, mercy looks not At worth but At misery) but especially to the household of faith, Gal. 6. 10 3. Thirdly in delighting in their company, more then in the society of any other men;
I am a companion of them that feare thee, saith David, Psal. 119. 63. Moses loved the company of his afflicted brethren, more then of all the Court of Pharaoh :
I am a Companion of them that Fear thee, Says David, Psalm 119. 63. Moses loved the company of his afflicted brothers, more then of all the Court of Pharaoh:
Ruth and Naomi being one of heart could not part whether thou goest I will go, &c. The two disciples that went to Emmaus, knew not that it was Christ that was with them,
Ruth and Naomi being one of heart could not part whither thou goest I will go, etc. The two Disciples that went to Emmaus, knew not that it was christ that was with them,
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and how loth were they to let him depart from them? (his company was so sweet to them.) Hence they constrained him, saying, Abide with us, &c. Luk. 24. 29. And the disciples when Christ was from them,
and how loath were they to let him depart from them? (his company was so sweet to them.) Hence they constrained him, saying, Abide with us, etc. Luk. 24. 29. And the Disciples when christ was from them,
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And Paul as soon as ever he was converted, he changed his company, and assayed to joyn himselfe with the disciples, Acts 9. 26. Oh how the hearts of Jonathan and David were knit together,
And Paul as soon as ever he was converted, he changed his company, and assayed to join himself with the Disciples, Acts 9. 26. O how the hearts of Johnathan and David were knit together,
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and how they delighted in the society each of other? In the Primitive times, the Christians so flockt together, that the Heathens said of them, ecce quam invicem se diligunt, behold how they love one another;
and how they delighted in the society each of other? In the Primitive times, the Christians so flocked together, that the heathens said of them, ecce quam invicem se Love, behold how they love one Another;
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The Lacedemonians marked what company their children kept, and accordingly judged of their dispositions. And August Caesar marked at a combate what company courted his two daughters;
The Lacedaemonians marked what company their children kept, and accordingly judged of their dispositions. And August Caesar marked At a combat what company courted his two daughters;
and when he espyed grave Senators talke with Livia, but young and wanton persons with Julia, &c. he conceived accordingly of their dispositions, that one would prove a wanton, the other would be the more sober.
and when he espied grave Senators talk with Livia, but young and wanton Persons with Julia, etc. he conceived accordingly of their dispositions, that one would prove a wanton, the other would be the more Sobrium.
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for what communion hath light with darkenesse? and what fellowship hath righteousnesse with unrighteousnesse? and what concord hath Christ with Belial? &c. 2 Cor. 6. 14. we know God hath put enmity between the seed of the woman and the seed of the serpent.
for what communion hath Light with darkness? and what fellowship hath righteousness with unrighteousness? and what concord hath christ with Belial? etc. 2 Cor. 6. 14. we know God hath put enmity between the seed of the woman and the seed of the serpent.
and loveth all men with a naturall, civill and morall love, (yea and with a spirituall love of pity and desire of their salvation) and expresseth all offices of love to all,
and loves all men with a natural, civil and moral love, (yea and with a spiritual love of pity and desire of their salvation) and Expresses all Offices of love to all,
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as clouds among the starres, weeds among the flowers, thornes among the Lilies.) But the Saints are his choice society, in whom he taketh most delight,
as Clouds among the Stars, weeds among the flowers, thorns among the Lilies.) But the Saints Are his choice society, in whom he Takes most delight,
so that if one member rejoyceth, all rejoyce, if one mourn, all sympathise As Mordecai and Ester did sympathize with the misery the poore captive Iews were in,
so that if one member Rejoiceth, all rejoice, if one mourn, all sympathise As Mordecai and Ester did sympathise with the misery the poor captive Iews were in,
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and spake in his behalfe to Saul; and Abraham fought for, and rescued Lot, Gen. 14, 14. 4. Fourthly, the fourth signe from love, is, if we love the word of God with a sincere love, as new-born babes desire the sincere milk of the word, that you may grow thereby;
and spoke in his behalf to Saul; and Abraham fought for, and rescued Lot, Gen. 14, 14. 4. Fourthly, the fourth Signen from love, is, if we love the word of God with a sincere love, as newborn babes desire the sincere milk of the word, that you may grow thereby;
but to tickle his eare with novelties, and please his fancy, or to get notions, that he may be able to discourse, &c. But if it come home to his particular sin, O then he kicks and flings and hates the word,
but to tickle his ear with novelties, and please his fancy, or to get notions, that he may be able to discourse, etc. But if it come home to his particular since, Oh then he kicks and flings and hates the word,
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and pitying their misery, as did Ieremiah, My soule shall weep in secret for your pride, Jer. 13. 17. Our blessed Saviour wept over Ierusalem, saying, O that thou hadst known in this thy day the things that belong to thy peace; Why were Christs eyes wet with tears,
and pitying their misery, as did Jeremiah, My soul shall weep in secret for your pride, Jer. 13. 17. Our blessed Saviour wept over Ierusalem, saying, Oh that thou Hadst known in this thy day the things that belong to thy peace; Why were Christ eyes wet with tears,
when he pleaded so with God for them, if there were but ten righteous among them? and did not Paul tell them weeping, their end was damnation? we see grace will make us love and pity the soules of other any;
when he pleaded so with God for them, if there were but ten righteous among them? and did not Paul tell them weeping, their end was damnation? we see grace will make us love and pity the Souls of other any;
But much more the soules of those that are in near relation to us, as of our wives, husbands, parents, children, brethren and sisters, and dear friends;
But much more the Souls of those that Are in near Relation to us, as of our wives, Husbands, Parents, children, brothers and Sisters, and dear Friends;
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and halfe tribe of Manasseh, when they themselves were provided for, they were yet to help over their brethren into Canaan, Numb. 32. 17, 18. Spiders indeed work only for themselves, but Bees for others.
and half tribe of Manasses, when they themselves were provided for, they were yet to help over their brothers into Canaan, Numb. 32. 17, 18. Spiders indeed work only for themselves, but Bees for Others.
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Paul wisht not only Felix, but all that heard him, were not almost, but altogether as himselfe was, (except his bands and imprisonments, his chain, his gold chain, was too rich for him yet to wear, that honour he reserved for himself.) So when the Grecians which came to worship, would fain see Jesus, Philip and Andrew went and told Jesus.
Paul wished not only Felix, but all that herd him, were not almost, but altogether as himself was, (except his bans and imprisonments, his chain, his gold chain, was too rich for him yet to wear, that honour he reserved for himself.) So when the Greeks which Come to worship, would fain see jesus, Philip and Andrew went and told jesus.
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and prayed Abraham to send Lazarus to them, lest they should come to that place of torment, Luk. 16. 28. And certainly they that have no regard of the soules of others committed to their charge, to bring them to the knowledge of Christ, may justly fear that they themselves never had the knowledge of Christ savingly revealed to them,
and prayed Abraham to send Lazarus to them, lest they should come to that place of torment, Luk. 16. 28. And Certainly they that have no regard of the Souls of Others committed to their charge, to bring them to the knowledge of christ, may justly Fear that they themselves never had the knowledge of christ savingly revealed to them,
You have received the spirit of adoption to cry Abba Father, saith Paul. And the Prophet Zachariah, chap. 12. verse. 10. saith, I will poure upon you the spirit of grace and supplication, which consists of three particulars.
You have received the Spirit of adoption to cry Abba Father, Says Paul. And the Prophet Zachariah, chap. 12. verse. 10. Says, I will pour upon you the Spirit of grace and supplication, which consists of three particulars.
whereas many a poore simple man, that is scarce able to speak five wise words to a man, (especially if he be some great man) yet can speak to God by prayer, even to admiration;
whereas many a poor simple man, that is scarce able to speak five wise words to a man, (especially if he be Some great man) yet can speak to God by prayer, even to admiration;
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To say, we have no gift of prayer, is to say we have not received the spirit of grace, for the spirit of grace and supplication are put together, Zach. 12. 10. Nor that we have received the spirit of Adoption, for that would make us cry Ab•a father, Rom. 8. 15. It may be such cannot pray eloquently,
To say, we have no gift of prayer, is to say we have not received the Spirit of grace, for the Spirit of grace and supplication Are put together, Zach 12. 10. Nor that we have received the Spirit of Adoption, for that would make us cry Ab•a father, Rom. 8. 15. It may be such cannot pray eloquently,
nor so as their words will well hang together, yet they can weep, sigh and groan, which are the strongest prayers, Rom 8. 26. 27. Others there are that have no list to this duty, they cry what a wearinesse is it, ( Mal. 1. 13) and never pray for conscience sake, out of love to the duty,
nor so as their words will well hang together, yet they can weep, sighs and groan, which Are the Strongest Prayers, Rom 8. 26. 27. Others there Are that have no list to this duty, they cry what a weariness is it, (Malachi 1. 13) and never pray for conscience sake, out of love to the duty,
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but only out of custome for fashion sake, or in distresse, as the Mariners in the ship with Ionah, when they were in a storme, then they cryed every man to his god, but yet he delighteth not himselfe in the Almighty, he will not alwayes call upon God,
but only out of custom for fashion sake, or in distress, as the Mariners in the ship with Jonah, when they were in a storm, then they cried every man to his god, but yet he delights not himself in the Almighty, he will not always call upon God,
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as Iob speaks of the hypocrite, Iob. 27. 10. Now these and such like, are so farre from having any faith in Christ, that they may rather be called Atheists who think there is no God,
as Job speaks of the hypocrite, Job 27. 10. Now these and such like, Are so Far from having any faith in christ, that they may rather be called Atheists who think there is no God,
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as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit, and to pray in the Holy-Ghost, and the Apostle Paul tels us the spirit helpeth our infirmities;
as the Apostle exhorts that we pray with all manner of prayer and supplication in the Spirit, and to pray in the Holy ghost, and the Apostle Paul tells us the Spirit Helpeth our infirmities;
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though we know not what nor how to ask, yet the spirit makes intercession for us with groanings, &c. which assistance of the spirit, consists not in orderly invention,
though we know not what nor how to ask, yet the Spirit makes Intercession for us with groanings, etc. which assistance of the Spirit, consists not in orderly invention,
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and wept sore, Esa. 38. 1. and Jacob wrestled with God in prayer, Gen. 32. 24. Wherefore cryest thou to me saith God to Moses? Exod. 14. 15. and Abraham strove with God from fifty to ten, Gen. 18. 23. especially our Lord Christ, who prayed with strong crying and tears.
and wept soar, Isaiah 38. 1. and Jacob wrestled with God in prayer, Gen. 32. 24. Wherefore Christ thou to me Says God to Moses? Exod 14. 15. and Abraham strove with God from fifty to ten, Gen. 18. 23. especially our Lord christ, who prayed with strong crying and tears.
they usually pray as though they cared not whether God heard them or no, like cold Suitors that care not whether they speed or no, they want the aspiration of the spirit to pronounce Shibboleth. Caut. Not that a Christian is alwayes alike in prayer,
they usually pray as though they cared not whither God herd them or not, like cold Suitors that care not whither they speed or no, they want the aspiration of the Spirit to pronounce Shibboleth. Caut. Not that a Christian is always alike in prayer,
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but as the spirit pleaseth to help with his adjuvant cooperating grace, (without me ye can do nothing) the spirit must inspirare, or we cannot exspirare, The wind must blow that the spices may flow, Cant. 4. 16. we are like a ship at sea,
but as the Spirit Pleases to help with his adjuvant cooperating grace, (without me you can do nothing) the Spirit must inspirare, or we cannot exspirare, The wind must blow that the spices may flow, Cant 4. 16. we Are like a ship At sea,
when we pray for spirituall things, or for temporall blessings, with spirituall affections and spirituall ends, to honour God by them as Christs petitions were, John 17. and as we are taught in the Lords prayer.
when we pray for spiritual things, or for temporal blessings, with spiritual affections and spiritual ends, to honour God by them as Christ petitions were, John 17. and as we Are taught in the lords prayer.
They have not cryed unto me with their hearts, when they howled upon their beds, saith the Prophet, where the Prophet esteems of their prayers no better then howlings, like the howlings of Baals Priests, who cryed aloud, O Baal hear us, and they cut themselves till the blood gushed out upon them.
They have not cried unto me with their hearts, when they howled upon their Beds, Says the Prophet, where the Prophet esteems of their Prayers no better then howlings, like the howlings of Baal's Priests, who cried aloud, Oh Baal hear us, and they Cut themselves till the blood gushed out upon them.
Then I shall not blush (as it is in the originall,) or be ashamed when I have respect to all thy commandements, Psal. 119. 6. It was the commendation of Zachary and Elizabeth, They were just before God, walking in all the commandements of God without reproofe, Luke 1. 6. And this Paul makes a mark of a good conscience to indeavour in all things to walk exactly, Heb. 13. 18. And it must needs be so;
Then I shall not blush (as it is in the original,) or be ashamed when I have respect to all thy Commandments, Psalm 119. 6. It was the commendation of Zachary and Elizabeth, They were just before God, walking in all the Commandments of God without reproof, Lycia 1. 6. And this Paul makes a mark of a good conscience to endeavour in all things to walk exactly, Hebrew 13. 18. And it must needs be so;
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and write them in their hearts, Heb. 8. 10. that is, I will plant an habituall disposition and inclination in their hearts, to a love and liking of them;
and write them in their hearts, Hebrew 8. 10. that is, I will plant an habitual disposition and inclination in their hearts, to a love and liking of them;
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and indeavour to keep all, hath it not to keep any, Hence saith Iames, Iam. 2. 20. he that keeps the whole Law, and offends in one point, is guilty of all, (that is dispositivè, though not formalitèr or actualitèr ) he hath an inclination to break them all,
and endeavour to keep all, hath it not to keep any, Hence Says James, Iam. 2. 20. he that keeps the Whole Law, and offends in one point, is guilty of all, (that is dispositivè, though not formalitèr or actualiter) he hath an inclination to break them all,
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for though there be an inclination & desire to do the will of God, yet there is a contrary inclination of the old man against the will of God, the flesh lusts against the spirit.
for though there be an inclination & desire to do the will of God, yet there is a contrary inclination of the old man against the will of God, the Flesh Lustiest against the Spirit.
some lust he cherisheth (and sayes as Jacob said of Benjamin, it shall not go) As Herod his Herodias, Jehu •eroboams calves, Judas, Demas, the young man, &c. their covetousnesse;
Some lust he Cherishes (and sayes as Jacob said of Benjamin, it shall not go) As Herod his Herodias, Jehu •eroboams calves, Judas, Demas, the young man, etc. their covetousness;
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Suppose a woman should say to her husband, Sir I love you better then a hundred and a hundred men, onely I love one man better then you; were she not an Adulteresse;
Suppose a woman should say to her husband, Sir I love you better then a hundred and a hundred men, only I love one man better then you; were she not an Adulteress;
if any will follow me, he must deny himselfe, &c. so 2 Cor. 10. 5. 6. The weapons of our warfare, are mighty through God, to cast down strong holds and high imaginations,
if any will follow me, he must deny himself, etc. so 2 Cor. 10. 5. 6. The weapons of our warfare, Are mighty through God, to cast down strong holds and high Imaginations,
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and with the Prodigall, receive me father, and make me not a son but a servant, yea a hired servant (As Abigail said, let me be a servant to wash the feet of the servants of my Lord ) And with David, if he saith he hath no pleasure in me, let him do with me as seems good in his eyes.
and with the Prodigal, receive me father, and make me not a son but a servant, yea a hired servant (As Abigail said, let me be a servant to wash the feet of the Servants of my Lord) And with David, if he Says he hath no pleasure in me, let him do with me as seems good in his eyes.
living in constant rebellion against God, and only according to the law of their own minds, that is, walking after the stubbornnesse of their own hearts .
living in constant rebellion against God, and only according to the law of their own minds, that is, walking After the stubbornness of their own hearts.
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God be mercifull to them, in this their will they must have (though it crosse Gods will) saying as the Jewes, we have no king but Caesar; so none shall rule us, but our wils;
God be merciful to them, in this their will they must have (though it cross God's will) saying as the Jews, we have no King but Caesar; so none shall Rule us, but our wills;
and the Jewes who quarrelled that Jeremy spake falsely, and the Lord had not sent him, Jer. 43. 2, 3. but when they were convinced of that, then they spake plainly.
and the Jews who quarreled that Jeremiah spoke falsely, and the Lord had not sent him, Jer. 43. 2, 3. but when they were convinced of that, then they spoke plainly.
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nor suddain risings, and passions, as in Jonah, Peter & David, that would number the people for which they meet oft with •ore afflictions to break their stomacks,
nor sudden risings, and passion, as in Jonah, Peter & David, that would number the people for which they meet oft with •ore afflictions to break their stomachs,
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but God hath told us, he will never shew mercy to that man, though he blesse himselfe he shall have peace, Deut. 29, 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform ;
but God hath told us, he will never show mercy to that man, though he bless himself he shall have peace, Deuteronomy 29, 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform;
even to yield obedience unto God commanding them, and the advancing of his glory, (as a faithfull servant aimes at his masters profit) when whatsoever he does, it is to the glory of God;
even to yield Obedience unto God commanding them, and the advancing of his glory, (as a faithful servant aims At his Masters profit) when whatsoever he does, it is to the glory of God;
but as for me, this secret is not revealed to me, for any wisedome that I have more then others, &c. And the disciples when they healed the lame man, told them,
but as for me, this secret is not revealed to me, for any Wisdom that I have more then Others, etc. And the Disciples when they healed the lame man, told them,
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why look you so earnestly upon us, as though by our own power and holinesse we had made this man walk? the God of Abraham, &c. And lastly to name no more, Saint Paul tels them, we speak not as pleasing men,
why look you so earnestly upon us, as though by our own power and holiness we had made this man walk? the God of Abraham, etc. And lastly to name no more, Saint Paul tells them, we speak not as pleasing men,
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Contrarily, a naturall man makes a god of himselfe, hath no higher end in all his actions then himselfe, his own ease, credit, happinesse, &c. As God complaineth, Israel is an empty vine,
Contrarily, a natural man makes a god of himself, hath no higher end in all his actions then himself, his own ease, credit, happiness, etc. As God Complaineth, Israel is an empty vine,
They may say of all their best actions though never so specious, as Nebuchadnezzar said of his Babel; is not this great Babel that I have built for the honour of my name? So all they do, is for the honour of their name; like windmils which go because the wind blowes,
They may say of all their best actions though never so specious, as Nebuchadnezzar said of his Babel; is not this great Babel that I have built for the honour of my name? So all they do, is for the honour of their name; like windmills which go Because the wind blows,
He that speaketh of himselfe, seeketh his own glory, &c. John 7. 18. and such cannot have part in Christ, John 5. 44. How can you beleeve that seek honour one of another? And it is a mark of those that were counterfeit beleevers, they loved the praise of men more then the praise of God, Iohn 12. 43.
He that speaks of himself, seeks his own glory, etc. John 7. 18. and such cannot have part in christ, John 5. 44. How can you believe that seek honour one of Another? And it is a mark of those that were counterfeit believers, they loved the praise of men more then the praise of God, John 12. 43.
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THe eleventh and last sign I shall mention, is the witnesse of the spirit. The spirit beares witnesse with our spirits that we are the children of God.
THe eleventh and last Signen I shall mention, is the witness of the Spirit. The Spirit bears witness with our spirits that we Are the children of God.
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and the Lord hath left them in Scripture as infallible markes, and therefore to deny them, were to impute folly or unfaithfulnesse to God himselfe, which were the greatest Blasphemy.
and the Lord hath left them in Scripture as infallible marks, and Therefore to deny them, were to impute folly or unfaithfulness to God himself, which were the greatest Blasphemy.
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1. First, The spirit perswades my conscience I am the child of God, Rom. 8. 16. A witnesse is for manifestation and confirmation, 1 Cor. ▪ 2. 12. As it were a secret voice speaking to our hearts,
1. First, The Spirit persuades my conscience I am the child of God, Rom. 8. 16. A witness is for manifestation and confirmation, 1 Cor. ▪ 2. 12. As it were a secret voice speaking to our hearts,
2. Secondly, in an inward ravishi•g joy and comfort, which the spirit workes and leaves with this assurance, which is that hidden Mannah, which that man that feels it in himselfe, cannot expresse to others, which is called the Lords Supping with us, and his chearing us as with flagons of wine, and hence the spirit is called the Holy ▪ Ghost the comforter,
2. Secondly, in an inward ravishi•g joy and Comfort, which the Spirit works and leaves with this assurance, which is that hidden Manna, which that man that feels it in himself, cannot express to Others, which is called the lords Supping with us, and his cheering us as with flagons of wine, and hence the Spirit is called the Holy ▪ Ghost the comforter,
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for he fils the heart sometimes by this testimony, with such joyes, is unspeakable, the soule for the time being with Paul in his rapture, rather in heaven then on earth;
for he fills the heart sometime by this testimony, with such Joys, is unspeakable, the soul for the time being with Paul in his rapture, rather in heaven then on earth;
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Blessed are they that mourne, for they shall be comforted, Matth. 5. 44. And likely either when they are waiting upon God in his ordinances to find Christ;
Blessed Are they that mourn, for they shall be comforted, Matthew 5. 44. And likely either when they Are waiting upon God in his ordinances to find christ;
2. The spirit witnesseth alwayes according to the word, and that by discovering the promises in the word to our consciences, perswading us that they belong to us.
2. The Spirit Witnesseth always according to the word, and that by discovering the promises in the word to our Consciences, persuading us that they belong to us.
They would faine beleeve and grieve because they cannot, they mourne under their sinne, and make conscience of their wayes, who though they cannot beleeve,
They would feign believe and grieve Because they cannot, they mourn under their sin, and make conscience of their ways, who though they cannot believe,
and no wonder, considering the evill heart of unbelief, that still remaines within them, which Satan helpes forward by his temptations, who desires to winnow us as wheat, that our faith might faile us, and goeth about like a roaring lion seeking whom he may devoure;
and no wonder, considering the evil heart of unbelief, that still remains within them, which Satan helps forward by his temptations, who Desires to winnow us as wheat, that our faith might fail us, and Goes about like a roaring Lion seeking whom he may devour;
as the three thousand in Act. 2. though more rarely now then heretofore, because in the primitive times, the Church was more quick in her delivery, then since.
as the three thousand in Act. 2. though more rarely now then heretofore, Because in the primitive times, the Church was more quick in her delivery, then since.
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2. Others though they know not the time of their conversion, yet they know the time when they were not converted; they see a plaine change in them, from what once they were;
2. Others though they know not the time of their conversion, yet they know the time when they were not converted; they see a plain change in them, from what once they were;
and yet may have part in Christ, such as are sanctified from the wombe, as was Iohn and Ieremy, &c. or when they were very young, which sometimes hapneth to such as have had godly education, in whom God wrought grace so insensibly,
and yet may have part in christ, such as Are sanctified from the womb, as was John and Ieremy, etc. or when they were very young, which sometime Happeneth to such as have had godly education, in whom God wrought grace so insensibly,
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shall I doubt whether I am alive, (when I can breath, speak and move as living men do) because I know not when life was put into me? or whether I be born,
shall I doubt whither I am alive, (when I can breath, speak and move as living men do) Because I know not when life was put into me? or whither I be born,
he calleth those that are weary and laden, sick, broken-hearted, stung with their sins, &c. but he saith not if they be thus much humbled, broken-hearted &c.
he calls those that Are weary and laden, sick, brokenhearted, stung with their Sins, etc. but he Says not if they be thus much humbled, brokenhearted etc.
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3. Then a man hath been sufficiently humbled or prepared, when he is willing to receive Christ as his Lord and Saviour, which is the end of humiliation.
3. Then a man hath been sufficiently humbled or prepared, when he is willing to receive christ as his Lord and Saviour, which is the end of humiliation.
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though not so much as others, what needs more? if a little wound will serve the turn, what need a deeper? if a pin, what needs a sword? art thou more cruell to thy selfe when God is more mercifull? if easier Physick will cure, what needs a more bitter potion? can you drink their cup? you know not what you ask;
though not so much as Others, what needs more? if a little wound will serve the turn, what need a Deeper? if a pin, what needs a sword? art thou more cruel to thy self when God is more merciful? if Easier Physic will cure, what needs a more bitter potion? can you drink their cup? you know not what you ask;
or secondly from weaknesse of faith, when it assents to the promises, yet is joyned with suspicions and feares ▪ Now these may stand with faith, as the poor man that wept saying, Lord I beleeve, help my unbelief;
or secondly from weakness of faith, when it assents to the promises, yet is joined with suspicions and fears ▪ Now these may stand with faith, as the poor man that wept saying, Lord I believe, help my unbelief;
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for the root of infidelity within us will oppose faith, and neither is it our case alone (though we are ready to say, no body hath so many temptations as we have, &c.) but of all Gods people;
for the root of infidelity within us will oppose faith, and neither is it our case alone (though we Are ready to say, no body hath so many temptations as we have, etc.) but of all God's people;
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for God is at peace with us, though we do not alwayes discerne it, (as the root remaines sometimes when the flower is gathered.) But he doth not say we have peace with the world, with the divel, with our lusts, &c. for the world will now hate us, that loved us before,
for God is At peace with us, though we do not always discern it, (as the root remains sometime when the flower is gathered.) But he does not say we have peace with the world, with the Devil, with our Lustiest, etc. for the world will now hate us, that loved us before,
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and the divel will tempt and assault us bitterly, that seemed quiet before, and our own sinfull lusts will now wound, vex and trouble us, that we regarded not before,
and the Devil will tempt and assault us bitterly, that seemed quiet before, and our own sinful Lustiest will now wound, vex and trouble us, that we regarded not before,
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the habit or grace of faith, that is, the inward principle or quality of faith, infused by the holy-Ghost, this never failes, but is an abiding quality;
the habit or grace of faith, that is, the inward principle or quality of faith, infused by the Holy Ghost, this never fails, but is an abiding quality;
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yet God hath promised, Though we believe not (that is, sometimes are not able to act faith) yet God is faithfull, be cannot deny himselfe, 2 Tim. 2. 13.
yet God hath promised, Though we believe not (that is, sometime Are not able to act faith) yet God is faithful, be cannot deny himself, 2 Tim. 2. 13.
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when some rejoyce with joy unspeakable and glorious, they have tasted hidden Manna, and have gotten the white stone and the new name which no man knowes but they that have received them,
when Some rejoice with joy unspeakable and glorious, they have tasted hidden Manna, and have got the white stone and the new name which no man knows but they that have received them,
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as David did Psal. 42. 11. Why art thou cast down O my soule, and why art thou disquieted within me? still trust in God, &c. and Isa. 50. 10. he that feareth the Lord,
as David did Psalm 42. 11. Why art thou cast down Oh my soul, and why art thou disquieted within me? still trust in God, etc. and Isaiah 50. 10. he that fears the Lord,
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Sixthly, I doubt because I have strong lusts still remaining, when as you know faith purifieth the heart; and if any be in Christ, he is a new creature, old things are past away,
Sixthly, I doubt Because I have strong Lustiest still remaining, when as you know faith Purifieth the heart; and if any be in christ, he is a new creature, old things Are passed away,
though sometimes through weaknesse of grace they may, as Peter and others. Secondly, there are relapses into infirmities, which are peccata quotidianae incursionis, which we cannot help,
though sometime through weakness of grace they may, as Peter and Others. Secondly, there Are relapses into infirmities, which Are Peccata Daily incursions, which we cannot help,
there is a great difference between a woman forced, and an alluring adulteresse, between our entertainment we show to a friend whom we rejoyce to see and bid welcome, &c. and to a thief that breakes into our house, of whose company we are weary and long to be rid of.
there is a great difference between a woman forced, and an alluring adulteress, between our entertainment we show to a friend whom we rejoice to see and bid welcome, etc. and to a thief that breaks into our house, of whose company we Are weary and long to be rid of.
And because it is an assertion that hath much troubled many, I shall be larger in setting downe the arguments some make gainst it, with the answer to their objections.
And Because it is an assertion that hath much troubled many, I shall be larger in setting down the Arguments Some make gainst it, with the answer to their objections.
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Object. Some affirme that grosse sins of beleevers are not pardoned, no not in heaven, till they do actually repent of them, that they cannot say, My God,
Object. some affirm that gross Sins of believers Are not pardoned, no not in heaven, till they do actually Repent of them, that they cannot say, My God,
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and my Christ, &c. but ▪ do incurre an actuall guilt of eternall damnation, redundant upon the person (at least pro tempore ) so as if David should have died before his actuall repentance, &c. he should have been damned.
and my christ, etc. but ▪ do incur an actual guilt of Eternal damnation, redundant upon the person (At least Pro tempore) so as if David should have died before his actual Repentance, etc. he should have been damned.
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though (as they say) they cannot conceive a regenerate person can commit a known actual sin without some present act of repentance, some resistance of spirit (cald displicentia vel renisus voluntatis) Cum peccant, ea tantum parte qua non sunt regeniti peccant, secundum vero interiorem partem, nolunt, detestantur peccatum,
though (as they say) they cannot conceive a regenerate person can commit a known actual since without Some present act of Repentance, Some resistance of Spirit (called displicentia vel Renewal voluntatis) Cum peccant, ea Tantum parte qua non sunt regeniti peccant, secundum vero interiorem partem, Nolunt, detestantur peccatum,
ergo non plena voluntate peccant, Zanch. Epist. 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9. Rom. 7. 13. 24. But that he stands a condemned man till solemn acts of repentance,
ergo non plena voluntate peccant, Zanchius Epistle 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9. Rom. 7. 13. 24. But that he Stands a condemned man till solemn acts of Repentance,
and cap. 5. 23. but if at any time any one sin were not pardoned, he were for that time under the curse & in the state of condemnation, Gal. 3. 10. but can a man have right to heaven and hell at the same time?
and cap. 5. 23. but if At any time any one since were not pardoned, he were for that time under the curse & in the state of condemnation, Gal. 3. 10. but can a man have right to heaven and hell At the same time?
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as the Arminians hold) but a beleever is still a justified person, Rom. 5. 1. & they say they cannot see how that man can be properly said to be justified,
as the Arminians hold) but a believer is still a justified person, Rom. 5. 1. & they say they cannot see how that man can be properly said to be justified,
for all sinnes deserve condemnation, as well the least as the greatest, (though some deserve a greater degree of torment, Gal. 3. 10. Rom. 6. ult.) & secondly, there is the same way appointed by God,
for all Sins deserve condemnation, as well the least as the greatest, (though Some deserve a greater degree of torment, Gal. 3. 10. Rom. 6. ult.) & secondly, there is the same Way appointed by God,
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7. Then it is certain a beleever after his fall into some grosse sinnes, shall live so long by Gods decree, till he actually repents, (as the elect shall, till they beleeve) but they conceive this hath no warrant from scripture, that a beleever shall not die in the act of a grosse sin,
7. Then it is certain a believer After his fallen into Some gross Sins, shall live so long by God's Decree, till he actually repents, (as the elect shall, till they believe) but they conceive this hath no warrant from scripture, that a believer shall not die in the act of a gross since,
but what time have these men for actual repentance, when they may die ipsoictu, and as the wound may be, their repentance must be very short, having scarce time enough to say Lord have mercy upon me.
but what time have these men for actual Repentance, when they may die ipsoictu, and as the wound may be, their Repentance must be very short, having scarce time enough to say Lord have mercy upon me.
But pardon of sin is an act of justification, therefore, rather actuall faith is required, (at least as well as actuall repentance) before actuall pardon.
But pardon of since is an act of justification, Therefore, rather actual faith is required, (At least as well as actual Repentance) before actual pardon.
First, they deny not but filiall fear may stand with fear of temporall corrections, Psal. 119. 120. my soul trembleth for feare of thee, &c. the thing I feared is come upon me, saith Iob .
First, they deny not but filial Fear may stand with Fear of temporal corrections, Psalm 119. 120. my soul Trembleth for Fear of thee, etc. the thing I feared is come upon me, Says Job.
Davids adultery, &c. how severely punished? the child born in adultery died, Tamar defiled, Amnon slain in his drunkennesse, Absalom rebelling and defiling his fathers wives,
Davids adultery, etc. how severely punished? the child born in adultery died, Tamar defiled, Amnon slave in his Drunkenness, Absalom rebelling and defiling his Father's wives,
Hezekiah, how severely did God deal with him, for a suddain act of vain glory? 2 King. 20. 14 to 19. and David for his priding himselfe in his people, God slew seventy thousand, 2 Sam. 24. And therefore actuall repentance is not denyed to be necessary to beleevers, (as we heard before,) to get assurance of our pardon, and prevent scourges.
Hezekiah, how severely did God deal with him, for a sudden act of vain glory? 2 King. 20. 14 to 19. and David for his priding himself in his people, God slew seventy thousand, 2 Sam. 24. And Therefore actual Repentance is not denied to be necessary to believers, (as we herd before,) to get assurance of our pardon, and prevent scourges.
Secondly, they deny not, but the Saints do often carnally and slavishly feare hell and damnation, which proceeds sometimes from their weaknesse of faith,
Secondly, they deny not, but the Saints do often carnally and slavishly Fear hell and damnation, which proceeds sometime from their weakness of faith,
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And sometimes it is sent as a punishment and correction from God, which he inflicts, not po••ndo, positivé or operativé, that is, not positively instilling, that conception into them, that they shall be damned:
And sometime it is sent as a punishment and correction from God, which he inflicts, not po••ndo, positivé or operativé, that is, not positively instilling, that conception into them, that they shall be damned:
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1. Because it is the feare of Reprobates and divels, which God hath forbidden directly, 1 Pet. 3. 14. Luk. 12. 32. Iam. 2. 19. Rev. 21. 8. Luk. 1. 74. True, Filiall feare still remaines;
1. Because it is the Fear of Reprobates and Devils, which God hath forbidden directly, 1 Pet. 3. 14. Luk. 12. 32. Iam. 2. 19. Rev. 21. 8. Luk. 1. 74. True, Filial Fear still remains;
but servile feare, which is cum per timorem Gebennae homo se continet a peccato, Pet. Lomb. l. 3. dist. 34. & Oderunt peccare mali formidine paenae, &c. though it remaines, yet is forbidden.
but servile Fear, which is cum per timorem Gebennae homo se Continet a Peccato, Pet. Lomb. l. 3. Dist. 34. & Oderunt Peccare mali formidine Paenae, etc. though it remains, yet is forbidden.
Secondly because for a beleever in Christ, to beleeve or thinke he shall be damned, proceeds from infidelity or weaknesse of faith, and therefore is his sin.
Secondly Because for a believer in christ, to believe or think he shall be damned, proceeds from infidelity or weakness of faith, and Therefore is his since.
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Lastly, as it is true many learned Divines are not of this opinion, as Bishop Davenant, and Suffrag. Theol. Mag. Brit. Art. 5. and some other Divines not here mentioned.
Lastly, as it is true many learned Divines Are not of this opinion, as Bishop Davenant, and Suffrage. Theology Mag. Brit. Art. 5. and Some other Divines not Here mentioned.
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yea, Bishop Davenant himselfe saith, Persona hominis pii est semper deo grata non obstantibus delictis, and addes that their sins displicent deo odio simplici sed non redundante in personam.
yea, Bishop Davenant himself Says, Persona hominis pii est semper God Grata non obstantibus delictis, and adds that their Sins displicent God odio Simple sed non redundante in Personam.
2. Object. Matth. 10. 28. fear not them that can kill the body, &c. Answ. It is rather a description of the person whom we ought to fear, then of the kind of feare wherewith he is to be feared;
2. Object. Matthew 10. 28. Fear not them that can kill the body, etc. Answer It is rather a description of the person whom we ought to Fear, then of the kind of Fear wherewith he is to be feared;
4. Object. A beleever by his relapse loseth not his right, but fitnesse for heaven, not •us ad rem but jus in re, as the Leper had right to his house,
4. Object. A believer by his relapse loses not his right, but fitness for heaven, not •us and remembering but jus in re, as the Leper had right to his house,
And our fitnesse for heaven is ▪ not by our owne inherent righteousnesse, but by the righteousnesse of Christ imputed to us by faith, Phil. 3. which is imputed to us,
And our fitness for heaven is ▪ not by our own inherent righteousness, but by the righteousness of christ imputed to us by faith, Philip 3. which is imputed to us,
so long as wee remain beleevers. 2. If a beleever by any actuall sinne, contracteth the guilt of eternall death, he loseth not onely his fitnesse for heaven,
so long as we remain believers. 2. If a believer by any actual sin, contracteth the guilt of Eternal death, he loses not only his fitness for heaven,
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But God foresees all things to come as present, or else it had been injustice in God to punish Christ without a fault committed, or for faults not committed.
But God foresees all things to come as present, or Else it had been injustice in God to Punish christ without a fault committed, or for Faults not committed.
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6. Object. A beleever may be excommunicated for grosse sins out of the Church, and therefore till the Church receive him, he is excommunicated out of heaven.
6. Object. A believer may be excommunicated for gross Sins out of the Church, and Therefore till the Church receive him, he is excommunicated out of heaven.
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if he be a beleever. ( absque errante clave. ) 2. All excommunication is usque ad fidei & paenitentiae testimonia publica, till he testifies his repentance,
if he be a believer. (absque errante clave.) 2. All excommunication is usque ad fidei & paenitentiae Testimonies Public, till he Testifies his Repentance,
But secondly, in Court of conscience to have apprehension or comfort of pardon, so they are not pardoned, that is, we shall have no comfort or assurance of the pardon of them, till we actually repent of them, which is called our renewing by repentance, Heb. 6. as is seen in David, Psal. 32. and Psal. 51. who till he confessed his sin and actually repented, he roared all day,
But secondly, in Court of conscience to have apprehension or Comfort of pardon, so they Are not pardoned, that is, we shall have no Comfort or assurance of the pardon of them, till we actually Repent of them, which is called our renewing by Repentance, Hebrew 6. as is seen in David, Psalm 32. and Psalm 51. who till he confessed his since and actually repented, he roared all day,
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though not an eternall, yet a temporall guilt by actuall sins, and are liable to temporall corrections, (though not eternall damnation) not by way of satisfaction, but of castigation:
though not an Eternal, yet a temporal guilt by actual Sins, and Are liable to temporal corrections, (though not Eternal damnation) not by Way of satisfaction, but of castigation:
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For Christ which hath pardoned the punishment, will not alwayes pardon the temporall chastisement, but will often visit us with sorer and more grievous afflictions in this life, then he doth wicked men.
For christ which hath pardoned the punishment, will not always pardon the temporal chastisement, but will often visit us with Sorer and more grievous afflictions in this life, then he does wicked men.
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Ans. Its answered, in an unbeleever it is requisite there be actuall faith and repentance, before he be actually pardoned in heaven, or in his conscience.
Ans. Its answered, in an unbeliever it is requisite there be actual faith and Repentance, before he be actually pardoned in heaven, or in his conscience.
Subsequent repentance is required to evidence his pardon to his conscience, but not to procure a new pardon in heaven before God, which is done in one act as they affirme.
Subsequent Repentance is required to evidence his pardon to his conscience, but not to procure a new pardon in heaven before God, which is done in one act as they affirm.
2. As before was expressed, they cannot conceive how a child of God can commit an actuall sin without some degree of actuall repentance in the very act of sin,
2. As before was expressed, they cannot conceive how a child of God can commit an actual since without Some degree of actual Repentance in the very act of since,
and therefore if actuall repentance were necessary before they can be pardoned, yet why is a subsequent more solemne actuall repentance required absolutely necessary to pardon, beside the present act of repentance in the act of his sin?
and Therefore if actual Repentance were necessary before they can be pardoned, yet why is a subsequent more solemn actual Repentance required absolutely necessary to pardon, beside the present act of Repentance in the act of his since?
Ans. Its answered, there is no condition a beleever can be in, but he hath cause to rejoyce in God, Hab. 3. 17. Phil. 4. 4. rejoyce in the Lord alwayes, &c. yea as in his God his Christ, &c. (though he cannot alwayes do it) yet he hath cause also at the same time, of great sorrow, bitternesse and griefe, that he should offend his God so gracious to him,
Ans. Its answered, there is no condition a believer can be in, but he hath cause to rejoice in God, Hab. 3. 17. Philip 4. 4. rejoice in the Lord always, etc. yea as in his God his christ, etc. (though he cannot always do it) yet he hath cause also At the same time, of great sorrow, bitterness and grief, that he should offend his God so gracious to him,
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and provoke God to punish him, and bring scandall to religion, &c. Even Paul when he mourned under his sin, Rom. 7. 24. yet rejoyced in Christ, verse 25. Secondly,
and provoke God to Punish him, and bring scandal to Religion, etc. Even Paul when he mourned under his since, Rom. 7. 24. yet rejoiced in christ, verse 25. Secondly,
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And its true, that thou sayest there are risings of pride and hypocrisie in thy heart, (which are also increased by Satans temptations) but thou art not an hypocrite because there is hypocrisie in thee, because thou complainest of it.
And its true, that thou Sayest there Are risings of pride and hypocrisy in thy heart, (which Are also increased by Satan temptations) but thou art not an hypocrite Because there is hypocrisy in thee, Because thou complainest of it.
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Answ. I answer, there is a threefold hardnesse. 1. Totall, when there is no softnesse at all, Eph. 4. 19. when men are past feeling. 2. There is a judiciary hardnesse when God gives a man up to hardnesse of heart,
Answer I answer, there is a threefold hardness. 1. Total, when there is no softness At all, Ephesians 4. 19. when men Are past feeling. 2. There is a judiciary hardness when God gives a man up to hardness of heart,
as he that is stark dead cannot grone, but these cry out as they did, Es. 63. 17. wherefore hast thou hardened our hearts from thy feare? And such is thine hardnesse.
as he that is stark dead cannot groan, but these cry out as they did, Es. 63. 17. Wherefore hast thou hardened our hearts from thy Fear? And such is thine hardness.
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as he tempted Christ to fall down and worship him, (which was as it were to kneel down and ask him blessing) and it is Satan oft times that puts these thoughts into our hearts,
as he tempted christ to fallen down and worship him, (which was as it were to kneel down and ask him blessing) and it is Satan oft times that puts these thoughts into our hearts,
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if thou canst remember that which most concerns thee, as if thou wert bidden to a feast, it is not expected thou shouldst eat up all the meat that is set upon the table,
if thou Canst Remember that which most concerns thee, as if thou Wertenberg bidden to a feast, it is not expected thou Shouldst eat up all the meat that is Set upon the table,
2. Though thou forgettest for the present, yet in due time, the Spirit of God will bring those things to thy remembrance, that thou hast most need of in thy life,
2. Though thou forgettest for the present, yet in due time, the Spirit of God will bring those things to thy remembrance, that thou hast most need of in thy life,
or thy affections be kindled to burn in more love to God, (as the disciples when Christ talked with them, their hearts burned with in them) thou dost profit;
or thy affections be kindled to burn in more love to God, (as the Disciples when christ talked with them, their hearts burned with in them) thou dost profit;
whether he made a good sermon, what she remembred of the sermon, &c. Truly said she, I have a weak memory, I can remember ▪ but little, yer this I am sure, I have learned to love Christ better then ever I did in my life before;
whither he made a good sermon, what she remembered of the sermon, etc. Truly said she, I have a weak memory, I can Remember ▪ but little, year this I am sure, I have learned to love christ better then ever I did in my life before;
and that comforted her more, then if she could have remembred all the sermon, and not have had her heart warmed at all with more love to Jesus Christ.
and that comforted her more, then if she could have remembered all the sermon, and not have had her heart warmed At all with more love to jesus christ.
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In the twelfth place I feare I have no part in Christ, because then I might say I live, yet not I but Christ lives in me, I should have holy thoughts, heavenly desires, gracious speeches,
In the twelfth place I Fear I have no part in christ, Because then I might say I live, yet not I but christ lives in me, I should have holy thoughts, heavenly Desires, gracious Speeches,
13. Doubt. I feare I have no part in Christ, because I have no gift of prayer, whereas God hath promised to poure upon us a spirit of grace and supplication, (as was said before) but I make ropes of sand, such broken stuffe as I would be ashamed men should heare me. I cannot pray.
13. Doubt. I Fear I have no part in christ, Because I have no gift of prayer, whereas God hath promised to pour upon us a Spirit of grace and supplication, (as was said before) but I make ropes of sand, such broken stuff as I would be ashamed men should hear me. I cannot pray.
suppose a child were sick and could not speake, but only give a sad look towards the father and groane, did it not even thereby pray the father to help it? certainly our sighs, groans and tears are prayers;
suppose a child were sick and could not speak, but only give a sad look towards the father and groan, did it not even thereby pray the father to help it? Certainly our sighs, groans and tears Are Prayers;
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when we know scarce our own meaning, the Lord knoweth the meaning of the spirit, Rom. 8. 27. And God will accept of a willing minde, according to that a man hath,
when we know scarce our own meaning, the Lord Knoweth the meaning of the Spirit, Rom. 8. 27. And God will accept of a willing mind, according to that a man hath,
did not Christ himselfe pray three times together saying the same words, when it was for the same thing? and did he not leave us, not only as a pattern,
did not christ himself pray three times together saying the same words, when it was for the same thing? and did he not leave us, not only as a pattern,
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14. Doubt. I feare I am not in Christ, because I do not grow in grace, for the righteousnesse of God is revealed from faith to faith, that is, from one degree of grace to another;
14. Doubt. I Fear I am not in christ, Because I do not grow in grace, for the righteousness of God is revealed from faith to faith, that is, from one degree of grace to Another;
I have lost my first love, Rev. 2. 4. I answere, a man may grow when he discerneth it not, as the Sunne moves upon the diall insensibly, Quanto despectior tibi, tanto pretiosior deo, saith Aug. The more vile we are in our own eyes, the more precious we are in Gods eyes.
I have lost my First love, Rev. 2. 4. I answer, a man may grow when he discerneth it not, as the Sun moves upon the dial insensibly, Quanto despectior tibi, tanto pretiosior God, Says Aug. The more vile we Are in our own eyes, the more precious we Are in God's eyes.
ever the more humility, the more grace, 1 Pet. 5. 5. So Paul, 1 Cor. 15. 10. Eph. 3. 8. I am lesse then the least of all Saints, &c. Some men indeed are swollen bigger with the wind of spirituall pride,
ever the more humility, the more grace, 1 Pet. 5. 5. So Paul, 1 Cor. 15. 10. Ephesians 3. 8. I am less then the least of all Saints, etc. some men indeed Are swollen bigger with the wind of spiritual pride,
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Secondly, Nor particular coldnesse, unfitnesse, and indisposednesse to duties at some times, if it be not a constant habituall disposition, which may proceed from distemper of body, wearinesse, sleepinesse, &c. or God may deny assisting grace.
Secondly, Nor particular coldness, unfitness, and indisposedness to duties At Some times, if it be not a constant habitual disposition, which may proceed from distemper of body, weariness, sleepiness, etc. or God may deny assisting grace.
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And thus Job shewed more impatience, in Job 3. then perhaps he ever did in his life before. 2. There may be stronger resistance then before, as 2 Corin. 12. 8. for this I prayed thrice, that is often.
And thus Job showed more impatience, in Job 3. then perhaps he ever did in his life before. 2. There may be Stronger resistance then before, as 2 Corin. 12. 8. for this I prayed thrice, that is often.
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2. A man that hath part in Christ, may for a time decay and lose some degrees of grace, (though not totally nor finally,) as trees in winter have neither leaves nor fruit,
2. A man that hath part in christ, may for a time decay and loose Some Degrees of grace, (though not totally nor finally,) as trees in winter have neither leaves nor fruit,
yet there's life in the root, Rev. 2. 4. and ch. 3. 2. 2 Epist. of Joh. 8. and he may for the present be worse then he was before, (though usually he shoots out the more afterward,
yet there's life in the root, Rev. 2. 4. and changed. 3. 2. 2 Epistle of John 8. and he may for the present be Worse then he was before, (though usually he shoots out the more afterwards,
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as men that runs backwards to leape the further forward, or as children after some sicknesses, shoot out exceedingly) Indeed growth in grace is a signe of true grace,
as men that runs backwards to leap the further forward, or as children After Some Sicknesses, shoot out exceedingly) Indeed growth in grace is a Signen of true grace,
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and God accepteth of thee as if thou didst grow, Remember whence thou art fallen, and repent, saith the Lord, Rev. 2. 5. And I will not come against thee.
and God Accepteth of thee as if thou didst grow, remember whence thou art fallen, and Repent, Says the Lord, Rev. 2. 5. And I will not come against thee.
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as the contrary is a great blessing, (though not an infallible sign, for a man may have a name in the Church to be alive and yet be dead ) as Demas had of Paul, and Simon Magus of Philip, and Judas of his fellow disciples) yet it is a great comfort.
as the contrary is a great blessing, (though not an infallible Signen, for a man may have a name in the Church to be alive and yet be dead) as Demas had of Paul, and Simon Magus of Philip, and Judas of his fellow Disciples) yet it is a great Comfort.
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So likewise in 2 Cor. 3. 8. Paul prayes the Corinthians that they would confirme their love to the penitent incestuous person, intimating thereby, that the confirmation of their love would be a great chearing to the poor dejected penitent.
So likewise in 2 Cor. 3. 8. Paul prays the Corinthians that they would confirm their love to the penitent incestuous person, intimating thereby, that the confirmation of their love would be a great cheering to the poor dejected penitent.
to the law and to the testimony, if they speak not according to this word, it is because there is no light in them, Is. 8. 14. Beleeve not every spirit, but try the spirits whether they be of God or no, it is good even to try our own spirits.
to the law and to the testimony, if they speak not according to this word, it is Because there is no Light in them, Is. 8. 14. Believe not every Spirit, but try the spirits whither they be of God or no, it is good even to try our own spirits.
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The last Doubt I shall mention, is, because I meet with so many afflictions, in husband, wife, children, goods, goodname, smiting of the tongue, &c. if Christ were mine, would he thus load me with sorrows?
The last Doubt I shall mention, is, Because I meet with so many afflictions, in husband, wife, children, goods, goodname, smiting of the tongue, etc. if christ were mine, would he thus load me with sorrows?
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Was not Job judged of his wife and friends an hypocrite, because he was so grievously afflicted of God? and did they not make him to complain, thou writest bitter things against me, Iob 13. 26. But we must know this is the Lords dealing with those that are his dearest servants (yea usually the more holy they are, the more afflictions they meet withall) those I love, I rebuke and chasten, as you see by Joseph, David, Job, and almost all the Saints rehearsed in Scripture, who may all say as Naomi, call me not Naomi, but call me Marah, for God hath dealt very bitterly with me, and as Jacob said, few and evil have the dayes of my pilgrimage been.
Was not Job judged of his wife and Friends an hypocrite, Because he was so grievously afflicted of God? and did they not make him to complain, thou Writer bitter things against me, Job 13. 26. But we must know this is the lords dealing with those that Are his dearest Servants (yea usually the more holy they Are, the more afflictions they meet withal) those I love, I rebuke and chasten, as you see by Joseph, David, Job, and almost all the Saints rehearsed in Scripture, who may all say as Naomi, call me not Naomi, but call me Marah, for God hath dealt very bitterly with me, and as Jacob said, few and evil have the days of my pilgrimage been.
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and whether there be no signe of saving grace still remaining in thee, as mourning under sin, love to the brethren, &c. and then though thou hast a 1000. doubts thou canst not answer,
and whither there be no Signen of Saving grace still remaining in thee, as mourning under since, love to the brothers, etc. and then though thou hast a 1000. doubts thou Canst not answer,
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and again, my little children of whom I travell in birth till Christ be formed in you. Gal. 4. 19. It was the prayer of Luther at his death, thee ô Christ have I known, thee have I loved, thee have I taught, thee have I trusted and now into thy hands do I commend my spirit.
and again, my little children of whom I travel in birth till christ be formed in you. Gal. 4. 19. It was the prayer of Luther At his death, thee o christ have I known, thee have I loved, thee have I taught, thee have I trusted and now into thy hands do I commend my Spirit.
Saint Augustine professed of Cicero he was much delighted in his eloquence, but he soon grew weary, quianomen Christi non erat ibi, because the name of Christ was not to be found there.
Saint Augustine professed of Cicero he was much delighted in his eloquence, but he soon grew weary, quianomen Christ non erat There, Because the name of christ was not to be found there.
sin revived, but I died) But the Gospel is like the Laver, in Exod. 38. 8. which was made of the womens looking glasses, whereby they might both see their faces,
since revived, but I died) But the Gospel is like the Laver, in Exod 38. 8. which was made of the women's looking glasses, whereby they might both see their faces,
If any man sin, we have an advocate with the father Iesus Christ the righteous, 1 Iohn 2. 1. And certainly if any thing, its mercy melts the heart, Adam ran away from God,
If any man since, we have an advocate with the father Iesus christ the righteous, 1 John 2. 1. And Certainly if any thing, its mercy melts the heart, Adam ran away from God,
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and I was afraid, and I hid my selfe, But when he spake to them with a milder voice then they came in, Gen. 3. 9, 10. In Eliahs vision, the Lord was not in the whirlewiud,
and I was afraid, and I hid my self, But when he spoke to them with a milder voice then they Come in, Gen. 3. 9, 10. In Elijah's vision, the Lord was not in the whirlewiud,
I have heard a story of a Gentlewoman condemned to die for killing three of her children, many godly ministers seeing her hardened as they thought in her sinne, much pressed her with her grievous sin,
I have herd a story of a Gentlewoman condemned to die for killing three of her children, many godly Ministers seeing her hardened as they Thought in her sin, much pressed her with her grievous since,
but at last another Reverend Divine hearing of it, comes to her, preaching to her the unspeakeable mercies of God in Christ, &c. and that there was mercy for her, (notwithstanding her great sin) if her heart were touched with griefe,
but At last Another Reverend Divine hearing of it, comes to her, preaching to her the unspeakable Mercies of God in christ, etc. and that there was mercy for her, (notwithstanding her great since) if her heart were touched with grief,
how God delighteth in mercy, that mercy pleaseth him, that where sin hath abounded their grace and mercy, with God abounds much more (or to that effect) she presently fell a weeping, wringing her hands, crying for mercy, &c. and died most comfortably, (as it was related) having had the mercy of God abundantly revealed to her before her death.
how God delights in mercy, that mercy Pleases him, that where since hath abounded their grace and mercy, with God abounds much more (or to that Effect) she presently fell a weeping, wringing her hands, crying for mercy, etc. and died most comfortably, (as it was related) having had the mercy of God abundantly revealed to her before her death.
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are not you our hope, our joy and crown of rejoycing in the presence of our Lord Iesus Christ at his comming? yea are our glory and our joy, saith Paul, 1 Thes. 2. 19. 20. But on the contrary, what comfort will this be to us,
Are not you our hope, our joy and crown of rejoicing in the presence of our Lord Iesus christ At his coming? yea Are our glory and our joy, Says Paul, 1 Thebes 2. 19. 20. But on the contrary, what Comfort will this be to us,
5. Fifthly and lastly, the preaching of Christ is most profitable for our selves; for they that winne soules to God, shall shine as the starres in the firmament, and receive a Prophets reward;
5. Fifthly and lastly, the preaching of christ is most profitable for our selves; for they that win Souls to God, shall shine as the Stars in the firmament, and receive a prophets reward;
yea we shall receive a crown of glory that fadeth not away, 1 Pet. 5. 4. every soule wonne to God, is as a new pearle added to our crowne, Matth. 24 45. 46. O what a heavy account shall that man have to give, that must give an account for losse of soules:
yea we shall receive a crown of glory that fades not away, 1 Pet. 5. 4. every soul won to God, is as a new pearl added to our crown, Matthew 24 45. 46. O what a heavy account shall that man have to give, that must give an account for loss of Souls:
all blood cryes aloud, ( Cain could not endure to heare the voice of his brothers blood) but none to the blood of soules, Ezek. 33. 8. for that death is to all eternity in hell fire.
all blood cries aloud, (Cain could not endure to hear the voice of his Brother's blood) but none to the blood of Souls, Ezekiel 33. 8. for that death is to all eternity in hell fire.
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I answer negatively, none ought to be legall preachers, that is to preach salvation by keeping of the law, (so farre we are all Antinomians, ) and for my own part, I know none but Papists or popishly minded, that are preachers of salvation by keeping of the law;
I answer negatively, none ought to be Legal Preachers, that is to preach salvation by keeping of the law, (so Far we Are all Antinomians,) and for my own part, I know none but Papists or popishly minded, that Are Preachers of salvation by keeping of the law;
for we know and teach that we are not under the law, (that is under the Covenant of salvation by keeping of the law,) but under grace, Rom. 6. 14. Col. 2. 14.
for we know and teach that we Are not under the law, (that is under the Covenant of salvation by keeping of the law,) but under grace, Rom. 6. 14. Col. 2. 14.
Secondly ▪ I answer positively, that the law must be preached as a rule of obedience, for so God requires as perfect and personall obedience in us beleevers,
Secondly ▪ I answer positively, that the law must be preached as a Rule of Obedience, for so God requires as perfect and personal Obedience in us believers,
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and hence it is that the law was promulgated to the Iewes, two thousand years after the Gospel was preached to Adam, and foure hundred and thirty years asrer it was preached to Abraham; and thus Christ himselfe, Iohn-Baptist, and the Apostles preached the law.
and hence it is that the law was promulgated to the Iewes, two thousand Years After the Gospel was preached to Adam, and foure hundred and thirty Years asrer it was preached to Abraham; and thus christ himself, Iohn-Baptist, and the Apostles preached the law.
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2. Secondly, the law must still be preached as a meanes to discover sin, and convince men of their misery out of Christ, as a Schoolemaster to drive us to Christ, which is Gods ordinary way to prepare us to the receiving of Christ;
2. Secondly, the law must still be preached as a means to discover since, and convince men of their misery out of christ, as a Schoolmaster to drive us to christ, which is God's ordinary Way to prepare us to the receiving of christ;
hence you see the promise of salvation by Christ, is to those that are weary, heavyladen, sick, broken-hearted, &c. teaching us that legall humiliation, at least is a preparation required ordinarily to the receiving of Christ by faith;
hence you see the promise of salvation by christ, is to those that Are weary, heavyladen, sick, brokenhearted, etc. teaching us that Legal humiliation, At least is a preparation required ordinarily to the receiving of christ by faith;
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Its reported of Vincentius Ferer: who preaching in England, Scotland, France, Spain, &c. everywhere preached, Repent, Repent, for the Kingdome of God is at hand, and there followed almost every where, delictorum paenitentia, morum reformatio, omnium contritio, cessabant Blasphemiae, aleae, ludi, &c. that is men repented of their sins, reformed their wayes, left off their blasphemies, di•ings, &c. who converted thousands as is reported.
Its reported of Vincentius Ferer: who preaching in England, Scotland, France, Spain, etc. everywhere preached, repent, repent, for the Kingdom of God is At hand, and there followed almost every where, delictorum Penitence, morum Reformation, omnium Contritio, cessabant Blasphemies, aleae, Ludi, etc. that is men repented of their Sins, reformed their ways, left off their Blasphemies, di•ings, etc. who converted thousands as is reported.
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and with sighs and tears cryed out misericordia domine, misericordia, mercy, Lord, mercy, &c as they did Acts 2. 37. Sirs, what must we do to be saved, Ramiz said,
and with sighs and tears cried out misericordia domine, misericordia, mercy, Lord, mercy, etc. as they did Acts 2. 37. Sirs, what must we do to be saved, Ramiz said,
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if thou seest them merry, applauding the sermon with O quam doctus, eloquens, &c. O what a learned eloquent man is this? scito concionem infructuosam esse, know saith he, it is an unprofitable sermon;
if thou See them merry, applauding the sermon with O quam doctus, eloquens, etc. O what a learned eloquent man is this? Learn concionem infructuosam esse, know Says he, it is an unprofitable sermon;
viz. that ministers do not only preach the Gospel, but that they preach it in such a manner as the people may best come to the saving knowledge of Iesus Christ,
viz. that Ministers do not only preach the Gospel, but that they preach it in such a manner as the people may best come to the Saving knowledge of Iesus christ,
Non quant• eloquentia sed evidentia, saith Aug. so that if the people used to call ossum a bone, he would call it so too, Melius est ut not reprehendant grammatici, quam ut non intellig•nt populi, Aug. on Psal. 138. we are to be stars and lights to give light, not clouds to darken the light,
Non quant• Eloquence sed evidentia, Says Aug. so that if the people used to call ossum a bone, he would call it so too, Better est ut not reprehendant Grammarians, quam ut non intellig•nt People, Aug. on Psalm 138. we Are to be Stars and lights to give Light, not Clouds to darken the Light,
the Gospel of Christ is a mystery and our understandings are blind and weak, therefore we must drive (as •acob did) according to the pace of our people, Esa. 28. 10. Christ taught them as they were able to hear it, Matth. 4. 33. and as they were able to bear it, Iohn 16. 12. And Paul professeth he had rather speak five words for edification,
the Gospel of christ is a mystery and our understandings Are blind and weak, Therefore we must drive (as •acob did) according to the pace of our people, Isaiah 28. 10. christ taught them as they were able to hear it, Matthew 4. 33. and as they were able to bear it, John 16. 12. And Paul Professes he had rather speak five words for edification,
A learned Divine being asked why he preached so plainly and did so much dilate in his sermons, knowing him to be of such excellent abilities, &c. answered, he was a fisherman;
A learned Divine being asked why he preached so plainly and did so much dilate in his Sermons, knowing him to be of such excellent abilities, etc. answered, he was a fisherman;
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now if they should wind up the net, and so cast it into the sea, they should catch nothing, but when they spread the net, I spread my net (said he) because I would catch the fish.
now if they should wind up the net, and so cast it into the sea, they should catch nothing, but when they spread the net, I spread my net (said he) Because I would catch the Fish.
One brought Plate and silver-spoones to a Countrey faire, where poor men looked on them, and gazed only, but scarce cheapned, but went and bought up the wooden spoones;
One brought Plate and silver-spoones to a Country fair, where poor men looked on them, and gazed only, but scarce cheapened, but went and bought up the wooden spoons;
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Its the fault of many ministers, rather NONLATINALPHABET then NONLATINALPHABET, to turn Artists rather then Divines, and to sore aloft with obscure discourses, uncoth Epithites, of some cloudy Lycophroon,
Its the fault of many Ministers, rather then, to turn Artists rather then Divines, and to soar aloft with Obscure discourses, uncouth Epithets, of Some cloudy Lycophroon,
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and other sophistications, he accepted of his love, but misliked the present, and sent him word, Rosarum odorem artis adulteratione perdidisti, thou hast marred the sweetnesse of the Roses, with the sweetnesse of thy perfumes.
and other sophistications, he accepted of his love, but misliked the present, and sent him word, Of roses odorem artis adulteratione You have lost, thou hast marred the sweetness of the Roses, with the sweetness of thy perfumes.
and blew bottles to the good corne, or like the gayes to the matter in the book? he that hath my word, let him speak my word, what is the chaffe to the wheat? Ier. 23. 28. Alas we do but mingle our water with Gods wine.
and blue bottles to the good corn, or like the Gayes to the matter in the book? he that hath my word, let him speak my word, what is the chaff to the wheat? Jeremiah 23. 28. Alas we do but mingle our water with God's wine.
as she loves not to be clad in gay colours like a wanton strumpet, so not in lousie rags like a nasty creature, Aarons bels were golden, dulcé sonantes, sounding pleasantly,
as she loves not to be clad in gay colours like a wanton strumpet, so not in lousy rags like a nasty creature, Aaron's Bells were golden, dulcé sonantes, sounding pleasantly,
And as some delight in fine starcht phrases, curious words, so others in speaking in unknown tongues, which the people understand not, which are at the best but like a treasure concealed,
And as Some delight in fine starched phrases, curious words, so Others in speaking in unknown tongues, which the people understand not, which Are At the best but like a treasure concealed,
or a fountain sealed, (as Ptlotomy said to the 72. of the word till it were translated) Others like the true Humanists that relish nothing but what is of man,
or a fountain sealed, (as Ptlotomy said to the 72. of the word till it were translated) Others like the true Humanists that relish nothing but what is of man,
and have the studies of the Scriptures in base contempt, (as Pemble speaketh) who delight to decke their sermons with humane writers (not divine authority) and the crabby quiddities and subtleties of the schoolmen,
and have the studies of the Scriptures in base contempt, (as Pemble speaks) who delight to deck their Sermons with humane writers (not divine Authority) and the crabby quiddities and subtleties of the Schoolmen,
and with the authority of the fathers, in stead of preaching Christ, and are of the opinion of Gerson, (that wise and learned chancellour of Paris, ) they that, saith he, preferre moderne writers before the ancient, are like children that love raw fruit more then that which is ripe;
and with the Authority of the Father's, in stead of preaching christ, and Are of the opinion of Gerson, (that wise and learned chancellor of paris,) they that, Says he, prefer modern writers before the ancient, Are like children that love raw fruit more then that which is ripe;
Talis ego sum in scriptis aliorum, & tales esse volo intellectores meorum, I regard not Cyprians authority any further then it agrees with the authority of the Scriptures.
Talis ego sum in Scriptis Aliorum, & tales esse volo intellectores meorum, I regard not Cyprians Authority any further then it agrees with the Authority of the Scriptures.
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but hiding the authors, except when it makes more for edification, as the Bees that gather honey from the flowers, they shew you the honey they have gathered,
but hiding the Authors, except when it makes more for edification, as the Bees that gather honey from the flowers, they show you the honey they have gathered,
as the Cowslips, dayses and Primroses, and the like, and they give you all their sweetnesse in their milk, ( Attamen occultum redolent in lacte saporem ) though they show you not the flowers they feed upon.
as the Cowslips, dayses and Primroses, and the like, and they give you all their sweetness in their milk, (Attamen occultum redolent in Lacte saporem) though they show you not the flowers they feed upon.
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of whom I may say as Paul said, a necessity is laid upon them (for perhaps they know not else how to live) but yet if not gifted and called, wo be to them if they preach the Gospell.
of whom I may say as Paul said, a necessity is laid upon them (for perhaps they know not Else how to live) but yet if not gifted and called, woe be to them if they preach the Gospel.
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Besides that we find by experience, much reading is wearinesse to the flesh, and doth often disturb us, more then profit us, according to the golden saying of Seneca, Distrahit animum librorum multitudo. and of Corn. Agrip. de van.
Beside that we find by experience, much reading is weariness to the Flesh, and does often disturb us, more then profit us, according to the golden saying of Senecca, Distrahit animum librorum multitudo. and of Corn. Agrip. de van.
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4 Be diligent to handle the fundamentall points of religion by way of catechising, (plainly and briefly to the ignorant) Lay a foundation sure before you begin to build;
4 Be diligent to handle the fundamental points of Religion by Way of catechising, (plainly and briefly to the ignorant) Lay a Foundation sure before you begin to built;
and which follow after, that we preach Christ plainly, and not in excellency of speech, or enticing words, 1 Cor. 2. 1. 4. 2. Now a second thing required in the manner of our preaching the Gospell of Christ is to preach Christ painfully, to be labourers not loyterers, to spend and be spent for them, to be like a candle that wastes and consumes it selfe to give light to others.
and which follow After, that we preach christ plainly, and not in excellency of speech, or enticing words, 1 Cor. 2. 1. 4. 2. Now a second thing required in the manner of our preaching the Gospel of christ is to preach christ painfully, to be labourers not loiterers, to spend and be spent for them, to be like a candle that wastes and consumes it self to give Light to Others.
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To provide as David did for the house of God, even with all our might, to put to the brest and the shoulder, which was the portion allotted for the Priests.
To provide as David did for the house of God, even with all our might, to put to the breast and the shoulder, which was the portion allotted for the Priests.
So Paul bids Timothy give attendance to Reading, meditate on these things and Give thy self wholly to them, A Minister must be like the painfull Bee that flyes from flower to flower to gather honv,
So Paul bids Timothy give attendance to Reading, meditate on these things and Give thy self wholly to them, A Minister must be like the painful Bee that flies from flower to flower to gather honv,
and woe to the idol shepherds that feed themselves and not the flock ▪ Ezek. 34. 2. 3. But especialy wo to those who are worse then idle drones which though they are ready to burst with hony but not with worke,
and woe to the idol shepherd's that feed themselves and not the flock ▪ Ezekiel 34. 2. 3. But especially woe to those who Are Worse then idle drones which though they Are ready to burst with honey but not with work,
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O how have men spent themselves, wasted their lungs, and lives in this laborious work? which farre exceeds the greatest bodily labour, being the labour of the mind, the distraction of the brain, &c. O what wonderfull paines have the fathers and moderne writers taken in studying and preaching? what huge volums of Augustine, Ambrose, Chrysost. Calvin.
O how have men spent themselves, wasted their lungs, and lives in this laborious work? which Far exceeds the greatest bodily labour, being the labour of the mind, the distraction of the brain, etc. O what wonderful pains have the Father's and modern writers taken in studying and preaching? what huge volumes of Augustine, Ambrose, Chrysostom calvin.
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Lovest thou me saith our Saviour to Peter? then feed my sheep? and Paul exhorts Timothy; Be instant, stick close to the businesse, preach the word in season and out of season, NONLATINALPHABET, in a good season, (which I conceive he means the Lords day, being the particular season appointed for the preaching of the word) and out of season, that is, at other seasonable times, besides that set time,
Lovest thou me Says our Saviour to Peter? then feed my sheep? and Paul exhorts Timothy; Be instant, stick close to the business, preach the word in season and out of season,, in a good season, (which I conceive he means the lords day, being the particular season appointed for the preaching of the word) and out of season, that is, At other seasonable times, beside that Set time,
Mr. Calvin also being much weakned in body, by his great paines in the work of the ministry, said, would you have the Lord when he comes, to find me idle? O blessed is the man saith our Saviour, whom his Lord when he commeth shall finde so doing, that is, giving them their meat in due season, Matth. 24. 45. 46. Alas our time is short and precious, we have not long to worke though we would;
Mr. calvin also being much weakened in body, by his great pains in the work of the Ministry, said, would you have the Lord when he comes, to find me idle? Oh blessed is the man Says our Saviour, whom his Lord when he comes shall find so doing, that is, giving them their meat in due season, Matthew 24. 45. 46. Alas our time is short and precious, we have not long to work though we would;
as we heard before. One reports that in a Synod of the Clergy at Paris 1228. one appointed to make a sermon, was much troubled what text to take, the divell appeared to him,
as we herd before. One reports that in a Synod of the Clergy At paris 1228. one appointed to make a sermon, was much troubled what text to take, the Devil appeared to him,
and gladly give you thanks, because through your negligence so many soules go down to hell; (a dreadfull saying) shall we preferre our idlenesse before the salvation of the peoples soules? what paines did Jacob take in feeding of his flock of sheep? he regarded not the heat of the day,
and gladly give you thanks, Because through your negligence so many Souls go down to hell; (a dreadful saying) shall we prefer our idleness before the salvation of the peoples Souls? what pains did Jacob take in feeding of his flock of sheep? he regarded not the heat of the day,
nor the cold of the night, nor want of his sleep, Gen. 31. Remember the woes denounced against idle and idol preachers by the Prophets, ( a ) and by Paul, wo be to me if I preach not the Gospel;
nor the cold of the night, nor want of his sleep, Gen. 31. remember the woes denounced against idle and idol Preachers by the prophets, (a) and by Paul, woe be to me if I preach not the Gospel;
Its true, all have not abilities alike, but our best indeavour is required, and accepted, if there be a willing minde it is accepted according to that a man hath,
Its true, all have not abilities alike, but our best endeavour is required, and accepted, if there be a willing mind it is accepted according to that a man hath,
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like those Prophets that prophecied vain and foolish things to the people, Lament. 2. 14. •eeding them with empty huskes in stead of the bread of life;
like those prophets that prophesied vain and foolish things to the people, Lament. 2. 14. •eeding them with empty husks in stead of the bred of life;
(b) I had rather saith Paul speak five words to teach and edifie, then ten thousand words in an unknown tongue (so as the people could not profit) 1 Cor. 14. 19. where the dead carkasse is, thither will the eagle resort.
(b) I had rather Says Paul speak five words to teach and edify, then ten thousand words in an unknown tongue (so as the people could not profit) 1 Cor. 14. 19. where the dead carcase is, thither will the Eagl resort.
sometim•s we are sent to be the savour of death unto death, and to make the heart of a people fat, &c. but this is not when the people perish through our negligence.
sometim•s we Are sent to be the savour of death unto death, and to make the heart of a people fat, etc. but this is not when the people perish through our negligence.
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Aug. makes this resemblance, suppose a Blackamore ▪ and another comes to a Barbers shop to be washed, he takes equall paines with both, the one is made whiter, the other Blacker,
Aug. makes this resemblance, suppose a Blackamoor ▪ and Another comes to a Barbers shop to be washed, he Takes equal pains with both, the one is made Whiter, the other Blacker,
he that hath my word, let him preach my word faithfully, Jer. 23. 8. as stewards and ambassadours must do their masters message. 1. Not to call evill good nor good evill, making the heart of the righteous sad,
he that hath my word, let him preach my word faithfully, Jer. 23. 8. as Stewards and Ambassadors must do their Masters message. 1. Not to call evil good nor good evil, making the heart of the righteous sad,
as Nathan was faithfull to David, Iohn to Herod, Elias to Ahab, yea Balaam himselfe said, the word that God putteth into my mouth, that will I speake, 3. Not to preach pleasing things out of flattery and desire to get •avour, when like false glasses they represent not a true face; ( f ) As those that told Dionysius his spittle was as sweet as honey,
as Nathan was faithful to David, John to Herod, Elias to Ahab, yea balaam himself said, the word that God putteth into my Mouth, that will I speak, 3. Not to preach pleasing things out of flattery and desire to get •avour, when like false glasses they represent not a true face; (f) As those that told Dionysius his spittle was as sweet as honey,
flattery undid Ahab, Nero, Herod, Alexander, &c. These are the undoers of the soules of the people, like evill Chirurgions that skin over the wound but never heale it. ( g ) Especially at their deaths, O then especially take heed of daubing them over with untempered mortar,
flattery undid Ahab, Nero, Herod, Alexander, etc. These Are the undoers of the Souls of the people, like evil Chirurgeons that skin over the wound but never heal it. (g) Especially At their death's, Oh then especially take heed of daubing them over with untempered mortar,
Will you lie for God, or talke deceitfully for his cause? saith God, Iob. 13. 7. 5. Ministers must preach Christ zealously, with intention of affection, and speech.
Will you lie for God, or talk deceitfully for his cause? Says God, Job 13. 7. 5. Ministers must preach christ zealously, with intention of affection, and speech.
And Jeremy professeth that the word was like a fire within his bones, Jer. 20. 7. Gods word is compared to fire, a hammer and a sword, Ier. 23. 29. Heb. 4. 12. and therefore we must so use it,
And Jeremiah Professes that the word was like a fire within his bones, Jer. 20. 7. God's word is compared to fire, a hammer and a sword, Jeremiah 23. 29. Hebrew 4. 12. and Therefore we must so use it,
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as it may heat the coldest heart, break the stony heart, and cut and fetch bloud from the hardest hearts, Acts 2. 37. Alas naturall men are in a dead sleep,
as it may heat the Coldest heart, break the stony heart, and Cut and fetch blood from the Hardest hearts, Acts 2. 37. Alas natural men Are in a dead sleep,
As if a mans house be set on fire, we must not speak softly as loth to awaken him, Sir your house is on fire, &c. Cry aloud, spare not, save them with, feare, pulling them out of the fire;
As if a men house be Set on fire, we must not speak softly as loath to awaken him, Sir your house is on fire, etc. Cry aloud, spare not, save them with, Fear, pulling them out of the fire;
then shee cryes out, art thou come to call my sin to remembrance and to slay my son? 1 Kings 17. 18. What have I to do with thee? Indeed anger may be a sin,
then she cries out, art thou come to call my since to remembrance and to slay my son? 1 Kings 17. 18. What have I to do with thee? Indeed anger may be a since,
as Pauls spirit was whetted, sharpened, &c. Act. 17. 16. and c. 13. 10. And Iohns spirit, Matth. 3. 7. And our blessed Saviour, Matth. 23. 33. Yea serpents, generation of vipers, &c.
as Paul's Spirit was whetted, sharpened, etc. Act. 17. 16. and c. 13. 10. And Iohns Spirit, Matthew 3. 7. And our blessed Saviour, Matthew 23. 33. Yea Serpents, generation of vipers, etc.
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We were gentle among you, saith Paul, as a nurse cherisheth her children, and we exhorted you as a father doth his children, 1 Thes. 2. 7. 11. Zeale and love may stand together;
We were gentle among you, Says Paul, as a nurse Cherishes her children, and we exhorted you as a father does his children, 1 Thebes 2. 7. 11. Zeal and love may stand together;
yet so zealous was he that he made them drinke the powder of the calfe that they had made, Exod. 32. But take heed of that same NONLATINALPHABET bitter zeal complained of in Iames 3. 14. when strange fire is mingled with Gods fire.
yet so zealous was he that he made them drink the powder of the calf that they had made, Exod 32. But take heed of that same bitter zeal complained of in James 3. 14. when strange fire is mingled with God's fire.
but we do not use to set on nothing but salt upon the table, though we sprinkle every dish with salt. One reports of Pharaohs daughter, that she had a fistula in her brest,
but we do not use to Set on nothing but salt upon the table, though we sprinkle every dish with salt. One reports of Pharaohs daughter, that she had a fistula in her breast,
and would admit none to touch it, the Chirurgeon got leave to coole it, washing it with a cloth, &c. and so having a penknife secretly hid, he opened it,
and would admit none to touch it, the Chirurgeon god leave to cool it, washing it with a cloth, etc. and so having a penknife secretly hid, he opened it,
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I am full of power by the Spirit of the Lord, and of judgement saith Micah? I catcht you by craft, saith Paul. (b) This wisedome must appeare in three particulars.
I am full of power by the Spirit of the Lord, and of judgement Says micah? I catched you by craft, Says Paul. (b) This Wisdom must appear in three particulars.
Some sin of weaknesse and some of wilfulnesse, those that sin of weaknesse we must restore with a spirit of meeknesse, Iude 23. we must not break a bruised reed;
some since of weakness and Some of wilfulness, those that since of weakness we must restore with a Spirit of meekness, Iude 23. we must not break a Bruised reed;
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Our Lord Christ bare with Peter in his weaknes (when he deserved to have bin left to himselfe) a•d took him by the hand, saying, O Thou of little faith, &c. Matth. 14. 13. and when the disciples slept.
Our Lord christ bore with Peter in his weakness (when he deserved to have been left to himself) a•d took him by the hand, saying, Oh Thou of little faith, etc. Matthew 14. 13. and when the Disciples slept.
But some are more open which may be rebuked more openly, yet so as (if we can) to hide the person and discover only his sin, aiming at his reformation, not his defamation;
But Some Are more open which may be rebuked more openly, yet so as (if we can) to hide the person and discover only his since, aiming At his Reformation, not his defamation;
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and when vinegar, when to use a searingiron, and when a sear-cloth, 3. In a readinesse to acknowledge what is good in them, the more easily to win upon them though never to flatter them, 1 Cor. 9. 20. thou art not farre from the Kingdome of heaven saith our Lord Christ to the young man:
and when vinegar, when to use a searingiron, and when a searcloth, 3. In a readiness to acknowledge what is good in them, the more Easily to win upon them though never to flatter them, 1 Cor. 9. 20. thou art not Far from the Kingdom of heaven Says our Lord christ to the young man:
And Paul to Agrippa, Beleevest thou the Prophets? I know that thou beleevest, &c, Act. 26. 27, 28. 8. We must preach Christ sincerely aiming onely at his glory, and not our own applause to advance our own credit;
And Paul to Agrippa, Believest thou the prophets? I know that thou Believest, etc., Act. 26. 27, 28. 8. We must preach christ sincerely aiming only At his glory, and not our own applause to advance our own credit;
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As Ioab when he was ready to take Rabba, sent to David, saying, Come thou and take it, (least the glory should have been attributed to himselfe) We are the friends of the bridegroom, we must not sue for our selves (as Sampsons spokes-man wooed for a wife for him,
As Ioab when he was ready to take Rabba, sent to David, saying, Come thou and take it, (lest the glory should have been attributed to himself) We Are the Friends of the bridegroom, we must not sue for our selves (as Sampsons spokesman wooed for a wife for him,
It was a noble and excellent saying, Melior est humilitas in malis quàm superbia in bonis, that is, a man were better fall into a sin and be humbled after it,
It was a noble and excellent saying, Melior est humilitas in malis quàm superbia in bonis, that is, a man were better fallen into a since and be humbled After it,
and in heaven eternally.) But on the contrary God will staine the pride of all glory, Es. 23. 9. and turn our glory into shame, Prov. 25. 27. As to eat too much honey is not good, (because it turns into gall and bitternes) so for a man to seek his own glory is not glory;
and in heaven eternally.) But on the contrary God will stain the pride of all glory, Es. 23. 9. and turn our glory into shame, Curae 25. 27. As to eat too much honey is not good, (Because it turns into Gall and bitterness) so for a man to seek his own glory is not glory;
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And the disciples when the Holy Ghost came upon them, had cloven tongues, as it were, fingers on their tongues to teach them their words should be their works;
And the Disciples when the Holy Ghost Come upon them, had cloven tongues, as it were, fingers on their tongues to teach them their words should be their works;
O then let our care be to be holy as Angels are holy, yea as God is holy in all manner of conversation, walking with God in our closets, in our families, in our words and speeches, not given to foolish talking and unseemly jeasting,
O then let our care be to be holy as Angels Are holy, yea as God is holy in all manner of Conversation, walking with God in our closets, in our families, in our words and Speeches, not given to foolish talking and unseemly jesting,
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We areas a city set upon a hill, our conversation is narrowly looked into, a little spot is soon seen, a little hole soon spied in our coat; (yea if there be none, they will make one if they can) As Plutarch observs;
We areas a City Set upon a hill, our Conversation is narrowly looked into, a little spot is soon seen, a little hold soon spied in our coat; (yea if there be none, they will make one if they can) As Plutarch observs;
much lesse to speak from God to the people, that they may live? When God appeared in his holinesse, wo is me, said Isaiah, I am undone because I am a man of unclean lips,
much less to speak from God to the people, that they may live? When God appeared in his holiness, woe is me, said Isaiah, I am undone Because I am a man of unclean lips,
How holy had they need be that draw neer to so holy a God? who can dwell with everlasting burnings Es. 33. 14. (that is have cōmunion with the holy God) Surely none other but he that walketh righteously, as verse 15. Hence the Priest in the old law, was not to go up by steps unto the altar,
How holy had they need be that draw near to so holy a God? who can dwell with everlasting burnings Es. 33. 14. (that is have communion with the holy God) Surely none other but he that walks righteously, as verse 15. Hence the Priest in the old law, was not to go up by steps unto the altar,
and they were appointed linnen breeches from the loynes to the thighs for the same end, typifying how holy we ought to be that draw near unto God, that no filthy nakednesse do appeare.
and they were appointed linen breeches from the loins to the thighs for the same end, typifying how holy we ought to be that draw near unto God, that no filthy nakedness do appear.
So Ioh. 13. 15. when he washt his disciples feet, I have given you, saith he an example, that you should do as I have done unto you, &c. Then is there life in our doctrine,
So John 13. 15. when he washed his Disciples feet, I have given you, Says he an Exampl, that you should do as I have done unto you, etc. Then is there life in our Doctrine,
This made wicked Saul so reverence the Prophet Samuel; (he was afraid of him) And Ahab Elias; And Ioash Iehoiada, Yea a child or poor man-servant or maid-servant in a family, have a throne set up in the heart of a wicked master, father, &c. But on the contrary, our words have little power with the people,
This made wicked Saul so Reverence the Prophet Samuel; (he was afraid of him) And Ahab Elias; And Joash Jehoiada, Yea a child or poor manservant or maidservant in a family, have a throne Set up in the heart of a wicked master, father, etc. But on the contrary, our words have little power with the people,
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when our lives are contrary, as the Scribes and Pharisees taught with little authority, because they said, but did not. Words blush where deeds faile; Physitian heale thy selfe;
when our lives Are contrary, as the Scribes and Pharisees taught with little Authority, Because they said, but did not. Words blush where Deeds fail; physician heal thy self;
Mr. Dyke on Philem. tels a story of Lucian an Apo•hecary, who made himselfe ridiculous by selling a medicine to cure the cough in others, but could not cure himselfe.
Mr. Dyke on Philemon tells a story of Lucian an Apo•hecary, who made himself ridiculous by selling a medicine to cure the cough in Others, but could not cure himself.
And surely such a man that reproveth another of what himselfe is guilty of, foameth out but his own shame, Iude 13. 4. A bad life makes men loath the wholesome truths taught, though never so excellent;
And surely such a man that Reproveth Another of what himself is guilty of, foameth out but his own shame, Iude 13. 4. A bad life makes men loath the wholesome truths taught, though never so excellent;
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Thus Elies sonnes made the people abhorre the offerings of the Lord by their wicked lives, 1 Sam. 2. 7. The Lacedemonians when one deboist in life stept up & gave good counsel, they would not receive it, till another of a grave carriage stept up and gave the same counsell, and then they followed it.
Thus Ely's Sons made the people abhor the offerings of the Lord by their wicked lives, 1 Sam. 2. 7. The Lacedaemonians when one deboist in life stepped up & gave good counsel, they would not receive it, till Another of a grave carriage stepped up and gave the same counsel, and then they followed it.
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Or as Sampsons lion that had honey in his belly, which refreshed others but not himselfe or as trees that beare fruit for others, but not for themselvs;
Or as Sampsons Lion that had honey in his belly, which refreshed Others but not himself or as trees that bear fruit for Others, but not for themselves;
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yea thine own lips shall beare witnesse against thee, saith Iob. O then let us tremble and take heed with Paul least that by any meanes when we have preached to others, we our selves should be rejected;
yea thine own lips shall bear witness against thee, Says Job Oh then let us tremble and take heed with Paul lest that by any means when we have preached to Others, we our selves should be rejected;
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1. Caution, Not that men can expect we should be free from infirmities, though from enormities we may, we can hardly keep our clothes from dust, though from dirt we may.
1. Caution, Not that men can expect we should be free from infirmities, though from enormities we may, we can hardly keep our clothes from dust, though from dirt we may.
Alas we are but men subject to like passions with other men, as was Elias, Paul, &c. The High Priest himselfe who was only to enter into the holy os holyes, he was,
Alas we Are but men Subject to like passion with other men, as was Elias, Paul, etc. The High Priest himself who was only to enter into the holy os holies, he was,
As the Indians that paint Divels white, and Angels black, because they could not make them black, they would paint them so, (yet it were better to be such a black Angel then a white divell.) Thus they did with David; They laid to my charge the things that I knew not, Psal. 35. 11. Even Christ himselfe was called a glutton and a drunkard, a friend of Publicans and sinners.
As the Indians that paint Devils white, and Angels black, Because they could not make them black, they would paint them so, (yet it were better to be such a black Angel then a white Devil.) Thus they did with David; They laid to my charge the things that I knew not, Psalm 35. 11. Even christ himself was called a glutton and a drunkard, a friend of Publicans and Sinners.
In the Primitive times when the Christians met before Sun to pray, the Heathens reported of them that they worshipped the Sun and aspired after monarchy,
In the Primitive times when the Christians met before Sun to pray, the heathens reported of them that they worshipped the Sun and aspired After monarchy,
And Cato was accused fifty times wrongfully. Si satis est accusare quis innocens erit. And yet let a report be never so false, it takes alwayes, either to censure, or suspicion; Audaciter calumniare, semper aliquid haerebit;
And Cato was accused fifty times wrongfully. Si satis est Accusare quis Innocent erit. And yet let a report be never so false, it Takes always, either to censure, or suspicion; Audaciter calumniare, semper Aliquid haerebit;
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yea then multitudes of gold and silver, Prov. 22. 1. but also hinder the power of our ministry, (and the preaching of Christ) in the hearts of our hearers;
yea then Multitudes of gold and silver, Curae 22. 1. but also hinder the power of our Ministry, (and the preaching of christ) in the hearts of our hearers;
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And Christ takes it as done unto himselfe, He that despiseth you, despiseth me, &c. whom God oft meets withall in this life, Act. 23. 4. 5. God shall smite thee thou white wall, &c. which was not Pauls weaknesse, as Hierom thought; Nor a malediction as others;
And christ Takes it as done unto himself, He that despises you, despises me, etc. whom God oft meets withal in this life, Act. 23. 4. 5. God shall smite thee thou white wall, etc. which was not Paul's weakness, as Hieronymus Thought; Nor a malediction as Others;
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But (as some think) a prediction, for so it is reported, he was afterw•rd cruelly slain by a captain of the Iewes in the beginning of the Iewish warres;
But (as Some think) a prediction, for so it is reported, he was afterw•rd cruelly slave by a captain of the Iewes in the beginning of the Jewish wars;
We rejoice in the light of the Sunne, what were the world without it, but a dungeon of darknesse? but we have much more cause of joy that the Son of righteousnesse doth shine among us, with healing in his wings.
We rejoice in the Light of the Sun, what were the world without it, but a dungeon of darkness? but we have much more cause of joy that the Son of righteousness does shine among us, with healing in his wings.
The most part of the world never heard of Christ, who sit in Egyptian darknesse and the shadow of death, against whom The wrath of God is revealed from heaven, Rom. 1. 18. but no mercy or glad tidings of salvation, have ever sounded in their eares;
The most part of the world never herd of christ, who fit in Egyptian darkness and the shadow of death, against whom The wrath of God is revealed from heaven, Rom. 1. 18. but no mercy or glad tidings of salvation, have ever sounded in their ears;
The Gospell is hid from their eyes, and they are left blindfolded by the god of this world, to their eternall destruction, 2 Cor. 4. 3. 4. being strangers from the Covenant of promise, having no hope and without God in the world, Eph. 2. 12.
The Gospel is hid from their eyes, and they Are left blindfolded by the god of this world, to their Eternal destruction, 2 Cor. 4. 3. 4. being Strangers from the Covenant of promise, having no hope and without God in the world, Ephesians 2. 12.
so Abraham saw my day, (saith Christ) and rejoyced, Iohn 8. 56. and Moses saw Christ, (yea glorious amidst reproaches, Heb. 1•. 16.) yea all the beleeving Jewes saw the bloud of Christ, streaming in their bloody sacrifices,
so Abraham saw my day, (Says christ) and rejoiced, John 8. 56. and Moses saw christ, (yea glorious amid Reproaches, Hebrew 1•. 16.) yea all the believing Jews saw the blood of christ, streaming in their bloody Sacrifices,
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and they expected a Saviour by the promised seed, but darkly as in shadows and glasses, Col. 2. 17. they saw Christum velatum, we revelatum; they saw Christ vaild, but we revealed; their light was but like a candle under a bushel,
and they expected a Saviour by the promised seed, but darkly as in shadows and glasses, Col. 2. 17. they saw Christ velatum, we Revelatum; they saw christ veiled, but we revealed; their Light was but like a candle under a bushel,
but not for the Gentiles, as in Eph. 3. 5. 6. Now it is revealed, saith the Apostle, that the Gentiles should be partakers of his promise in Christ by the Gospell.
but not for the Gentiles, as in Ephesians 3. 5. 6. Now it is revealed, Says the Apostle, that the Gentiles should be partakers of his promise in christ by the Gospel.
Fourthly and lastly, it was ig•is umbratalis, they knew but little of the manner of his birth, death and sufferings, resurrection and ascension in respect of us.
Fourthly and lastly, it was ig•is umbratalis, they knew but little of the manner of his birth, death and sufferings, resurrection and Ascension in respect of us.
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He walketh in the midst of his golden candlesticks, Rev. 2. 1 we may say of such places as Jacob of his brethren, where God appeared ▪ this is the gate of heaven, this is the house of God, Gen. 28, 17. Here God is made known unto us, in Judah is God known,
He walks in the midst of his golden candlesticks, Rev. 2. 1 we may say of such places as Jacob of his brothers, where God appeared ▪ this is the gate of heaven, this is the house of God, Gen. 28, 17. Here God is made known unto us, in Judah is God known,
if thy presence go not with us, carry us not hence saith he, Exod. 33. •4. 15. Now what a mercy is it to live in Bethel where God dwels ▪ and not in Bethaven among Idolaters?
if thy presence go not with us, carry us not hence Says he, Exod 33. •4. 15. Now what a mercy is it to live in Bethel where God dwells ▪ and not in Bethaven among Idolaters?
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Yea here is the Pearle of great Price, the Lord Jesus Christ revealed to us, a Pearle richer then all the mines of gold and silver in both the Indies, which if they were in England, we would count them great riches,
Yea Here is the Pearl of great Price, the Lord jesus christ revealed to us, a Pearl Richer then all the mines of gold and silver in both the Indies, which if they were in England, we would count them great riches,
and what sweeter tidings can we hear of? yea here is the kingdome of God, Matth. 3. because it is the ordinary meanes to bring men to heaven and salvation, cald the power of God to salvation, Rom. 1. 16.
and what Sweeten tidings can we hear of? yea Here is the Kingdom of God, Matthew 3. Because it is the ordinary means to bring men to heaven and salvation, called the power of God to salvation, Rom. 1. 16.
and that he so longed for it, when he was deprived of it, as appears, Psal. 27. 4 and 42. 1. and 84. 10. 3. Where Christ is revealed ▪ and the Gospel is preached, there we are sure there be some elect to be saved;
and that he so longed for it, when he was deprived of it, as appears, Psalm 27. 4 and 42. 1. and 84. 10. 3. Where christ is revealed ▪ and the Gospel is preached, there we Are sure there be Some elect to be saved;
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Hence Paul desired to come among them, with the abundance of the blessing of the Gospell of Christ, Rom. 15. 29. Indeed the Gospel is preached to reprobates,
Hence Paul desired to come among them, with the abundance of the blessing of the Gospel of christ, Rom. 15. 29. Indeed the Gospel is preached to Reprobates,
and especially David, Psal. 132. 13. 14. 15. The Lord hath chosen Sion, he hath desired it for his habitation, this is my rest for ever, here will I dwell,
and especially David, Psalm 132. 13. 14. 15. The Lord hath chosen Sion, he hath desired it for his habitation, this is my rest for ever, Here will I dwell,
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The wise men in Matth. 2. went many weary hundreds of miles to find Christ at Jerusalem, (some think neere a thousand miles.) The Queen of the South went farre (some say 964 miles) to heare the wisedome of Solomon; The holy Martyrs thought no weather too hot, no winter too cold, no journey too farre, no torments too great to enjoy the preaching of the Gospel though darkly.
The wise men in Matthew 2. went many weary hundreds of miles to find christ At Jerusalem, (Some think near a thousand miles.) The Queen of the South went Far (Some say 964 miles) to hear the Wisdom of Solomon; The holy Martyrs Thought no weather too hight, no winter too cold, no journey too Far, no torments too great to enjoy the preaching of the Gospel though darkly.
or too cold, and will scarce come out of their doors to the Temple to hear Christ revealed to them. One week in their shops is sweeter then all the Sabbaths in the year,
or too cold, and will scarce come out of their doors to the Temple to hear christ revealed to them. One Week in their shops is Sweeten then all the Sabbaths in the year,
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To be in darknesse is a great evill, but this aggravates it to choose, embrace and love darknesse; the poor heathens whom we esteem accursed, are infinitely happier then these men; Wo to thee Chorazin, &c.
To be in darkness is a great evil, but this aggravates it to choose, embrace and love darkness; the poor Heathens whom we esteem accursed, Are infinitely Happier then these men; Woe to thee Chorazin, etc.
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and more highly prise it? Act. 13. 46. This judgement God threatned the •ewes, Amos 8. 9. 11. 12. that their Sunne should go down at noon day, an• that he would send a famine ▪ not of •read or water,
and more highly prize it? Act. 13. 46. This judgement God threatened the •ewes, Amos 8. 9. 11. 12. that their Sun should go down At noon day, an• that he would send a famine ▪ not of •read or water,
but now they are hid from thine eyes. As Moses said, Exod. 1. 6. there rose up a generation that knew not Joseph, so perhaps there may spring up a generation that never knew of our plenty but may meet with as many yeers of famine,
but now they Are hid from thine eyes. As Moses said, Exod 1. 6. there rose up a generation that knew not Joseph, so perhaps there may spring up a generation that never knew of our plenty but may meet with as many Years of famine,
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and cages of unclean birds that were once seven golden candlesticks? nay in Ireland and Germany to what a low ebbe is the Gospel brought, where the enemies have burnt up all the Synagogues of God in the land? And then if the Gospel be gone;
and cages of unclean Birds that were once seven golden candlesticks? nay in Ireland and Germany to what a low ebb is the Gospel brought, where the enemies have burned up all the Synagogues of God in the land? And then if the Gospel be gone;
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Perkins on the Creed, saith, He suffr•d the very torments of the damned in his soul, Perk. 1. vol. p. 215. And Answerable in extremity of pain to the torments of hell, saith Cusan. excit. l. 10. p. 619. and Field. on the Ch. p. 448. 2 Tim. 4. 16.
Perkins on the Creed, Says, He suffr•d the very torments of the damned in his soul, Perk. 1. vol. p. 215. And Answerable in extremity of pain to the torments of hell, Says Cusan. excite. l. 10. p. 619. and Field. on the Christ p. 448. 2 Tim. 4. 16.
Si quishaberet librum ubi esset tota scientia non quaereret nisi ut sciret illum librum sic, & nos non oportet amplius quaerere nisi Christum Aquin. in Col. 2. 3.
Si quishaberet Librum ubi esset tota scientia non quaereret nisi ut sciret Ilum Librum sic, & nos non oportet Amplius quaerere nisi Christ Aquinas in Col. 2. 3.
Riches have wings; Honours are like a cristall glasse, Quo magis splendescit citius frangitur; And pleasures like bubbles of sope, pleasant to see to, but quickly blown out. Luk, 10. ult Rom. 8. ult
Riches have wings; Honours Are like a crystal glass, Quo magis splendescit Quickly frangitur; And pleasures like bubbles of soap, pleasant to see to, but quickly blown out. Luk, 10. ult Rom. 8. ult
Qui cuiquam salutem promittit sine Christo, nescio utrum ipse salutem habere potest in Christo. Aug. Acts 17. 31 Ir is true some conceive it is a sinne in Heathens to want habituall knowledge of Christ, because it was in Adam in innocency, and it had beene his duty so to have acted, if God had commanded him, as now he doth command all men: Therefore habituall knowledge of Christ seems still to be required even of heathens; Yea and actuall applicatory knowledge, of all to whom Christ is revealed: because the want is their sinne, for which they shall be damned, John 16. 9. Mark 16. 16. But where the Gospel is not revealed, (as among the Heathens) there it seemes not a sinne; for we are not bound to act that which God never revealed to Adam nor since. There is Lex interna, id est, internus Deiconceptus, and externa or revelata: Now Gods secret will is not our Law, but his will revealed. Leges factae instituuntur cum promulgantur. Rayner. Panth.
Qui cuiquam salutem Promittit sine Christ, nescio utrum ipse salutem habere potest in Christ. Aug. Acts 17. 31 Ir is true Some conceive it is a sin in heathens to want habitual knowledge of christ, Because it was in Adam in innocency, and it had been his duty so to have acted, if God had commanded him, as now he does command all men: Therefore habitual knowledge of christ seems still to be required even of Heathens; Yea and actual applicatory knowledge, of all to whom christ is revealed: Because the want is their sin, for which they shall be damned, John 16. 9. Mark 16. 16. But where the Gospel is not revealed, (as among the heathens) there it seems not a sin; for we Are not bound to act that which God never revealed to Adam nor since. There is Lex Interna, id est, internus Deiconceptus, and External or Revelation: Now God's secret will is not our Law, but his will revealed. Leges factae instituuntur cum promulgantur. Rayner. Panth
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Queri non debet, qd solvi non potest. Me lius est dubitare de occultis, quam litigare de in certis. Aug Quaesupra nos, nihil ad nos. Socrat. Quae sunt oculta non sunt scrutand•, quae manifesta, non sunt negligenda, Presp.
Queri non debet, quoth Solvi non potest. Me lius est dubitare de occultis, quam litigare de in Certis. Aug Quaesupra nos, nihil ad nos. Socrates Quae sunt oculta non sunt scrutand•, Quae Manifesta, non sunt negligenda, Presp.
Quantum mali facit nimia subtilitas? Senec. * Nor can they agree in their rules of Art; some say Plato wanted order; Aristot. was dark; Pliny wanted method; and Seneca was lime without sand. Corn. Agrip. de vanit. Scient.
Quantum mali facit Nimia subtilitas? Seneca * Nor can they agree in their rules of Art; Some say Plato wanted order; Aristotle was dark; pliny wanted method; and Senecca was lime without sand. Corn. Agrip. de Vanit. Scient.
* Picut Mirand. Quae solius dei sunt astris tribuunt & nos liberos natos, siderum servos faciunt. Some of the Heathens cald this art, superstitiosorum hominum conjectura fallax 1. they know not certainly, vires stellarum, and therefore cannot give certain judgement of their effects. 2. Propter innumeras cooperantes cum caelo alias causas. 3. because influxus stellarum inclinant, say they, non cogunt. 4. Si vita & fortuna est abastris, quid timemus? 5 Saepe iis, quibus maximè confidunt maximè infaelicissimi sunt, as they were to Nebuchadnezzar. Pharaoh, Caesar, Pompey, Nero, &c.
* Picut Mirand. Quae Solius dei sunt astris tribuunt & nos Liberos natos, siderum servos faciunt. some of the heathens called this art, superstitiosorum hominum conjectura fallax 1. they know not Certainly, vires Stellarum, and Therefore cannot give certain judgement of their effects. 2. Propter innumeras cooperantes cum caelo alias causas. 3. Because Influxus Stellarum inclinant, say they, non cogunt. 4. Si vita & fortuna est abastris, quid Timemus? 5 Saepe iis, quibus maximè confidunt maximè infaelicissimi sunt, as they were to Nebuchadnezzar. Pharaoh, Caesar, Pompey, Nero, etc.
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Indeed Zanch. de Nat. Dei l. 4. c. 4. saith Christ is a Savior to all men by giving common gifts, restraining grace, & moderatur paenas debitas, that is, that all are actuaally saved from some degree of death by Christ, as he thinks: But sure we are, this shall aggravate their torment, & be their great est misery that they rejected Christ.
Indeed Zanchius de Nat. Dei l. 4. c. 4. Says christ is a Saviour to all men by giving Common Gifts, restraining grace, & moderatur Penalty debitas, that is, that all Are actuaally saved from Some degree of death by christ, as he thinks: But sure we Are, this shall aggravate their torment, & be their great est misery that they rejected christ.
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There is 1. the carelesse hearer, that hears but regards not Esa. 6. 9, 13 2 There is the gazing hearer that comes only to see & be seen. 3. The curious hearer that lookes more how the glasse is painted, then what face he hath. 4. The carping hearer that comes to see what he can catch at. 5. The spiderlike hearer, that comes to suck poyson by wresting the word to his own destruction. 6. The Butterfly-hearer, that like as the Butterfly lights upon flowers to paint her wings, but not to suck honey, so hee comes not to be more holy, but more gaudy with notions; All these love not the word with a sincere or spirituall love.
There is 1. the careless hearer, that hears but regards not Isaiah 6. 9, 13 2 There is the gazing hearer that comes only to see & be seen. 3. The curious hearer that looks more how the glass is painted, then what face he hath. 4. The carping hearer that comes to see what he can catch At. 5. The spiderlike hearer, that comes to suck poison by wresting the word to his own destruction. 6. The Butterfly-hearer, that like as the Butterfly lights upon flowers to paint her wings, but not to suck honey, so he comes not to be more holy, but more gaudy with notions; All these love not the word with a sincere or spiritual love.
1 Cor. 1. 17. 1 Cor. 2 1• 3. 4. Non Rhetoricè sed Apostolicé. Its the foolishnesse of preaching that saves soules, (though not foolish preaching) as Rams hornes blew down Jerichoes wals, when golden trumpets could not have done it, Moses serpent of brasse cured when Aarons Calfe of gold brought death.
1 Cor. 1. 17. 1 Cor. 2 1• 3. 4. Non Rhetoricè sed Apostolicé. Its the foolishness of preaching that saves Souls, (though not foolish preaching) as Rams horns blew down Jericho's walls, when golden trumpets could not have done it, Moses serpent of brass cured when Aaron's Calf of gold brought death.
