The trauellers ioy: or, A sermon on the third verse of the second chapter of Salomons song. By Master Iohn Adamson, minister of the Word of God at Liberton.
The argument of her Lords commendation the Church taketh from his comfortable fruits, which are first generally propounded, next particularly expounded.
The argument of her lords commendation the Church Takes from his comfortable fruits, which Are First generally propounded, next particularly expounded.
Things which simply looked on séeme to be most profitable, pleasant, perfect, high, illustrious, glorious, compared with him, are base, imperfect, vnprofitable and naughty.
Things which simply looked on seem to be most profitable, pleasant, perfect, high, illustrious, glorious, compared with him, Are base, imperfect, unprofitable and naughty.
but in comparison of him, the Lord denies it to be an heauenly Bread, it could not preserue it selfe from stinke and rottennesse, much lesse vs from death, where Christ the Bread of life doth both.
but in comparison of him, the Lord Denies it to be an heavenly Bred, it could not preserve it self from stink and rottenness, much less us from death, where christ the Bred of life does both.
Other Garments may defend vs from the iniury of the aire, may adorne vs and make vs beautifull in the eyes of men, may couer the blemishes of our bodies,
Other Garments may defend us from the injury of the air, may adorn us and make us beautiful in the eyes of men, may cover the blemishes of our bodies,
Saint Paul accounted highly of many things before he knew Iesus Christ, but after he had attained to the knowledge of him, he accounted them all to be dung, to be dammage, to be nothing.
Saint Paul accounted highly of many things before he knew Iesus christ, but After he had attained to the knowledge of him, he accounted them all to be dung, to be damage, to be nothing.
yea, and touch the Heauens with the top of his pride like Nebuchad-nezzar, but in respect of good fruit all are as trées of the Wood, barren and vnprofitable.
yea, and touch the Heavens with the top of his pride like Nebuchadnezzar, but in respect of good fruit all Are as trees of the Wood, barren and unprofitable.
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To this well agréeth Saint Iude, who describing naturall men, in whom the supreme faculty is a naturall or reasonable soule, they are, saith he, NONLATINALPHABET, they are in respect of good NONLATINALPHABET, fruitlesse trees,
To this well agreeth Saint Iude, who describing natural men, in whom the supreme faculty is a natural or reasonable soul, they Are, Says he,, they Are in respect of good, fruitless trees,
O alas that there should bee so many such trées euen amongst vs, in the midst of the Orchard of God! while as other good Christians are séeking the Lord,
O alas that there should be so many such trees even among us, in the midst of the Orchard of God! while as other good Christians Are seeking the Lord,
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now when he offereth himselfe to bee found in the Word and Sacraments, euen now in this haruest of grace, they are fruitlesse in good, albeit luxuriant in euill:
now when he Offereth himself to be found in the Word and Sacraments, even now in this harvest of grace, they Are fruitless in good, albeit luxuriant in evil:
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for pleasantnesse of the fruit thereof to the eye, to the smell, to the taste, no trée like it, against thirst, against hunger, against faintheartednesse and sicknesse.
for pleasantness of the fruit thereof to the eye, to the smell, to the taste, no tree like it, against thirst, against hunger, against faintheartedness and sickness.
Therefore the hungry, the thirsty and faint soule putteth vp a Petition to her Lord in the fifth Verse, Stay me with Flagons, and comfort me with Apples,
Therefore the hungry, the thirsty and faint soul putteth up a Petition to her Lord in the fifth Verse, Stay me with Flagons, and Comfort me with Apples,
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In respect of these singular vertues hee is called the Trée of Life in the midst of the Paradise of God, and in the midst of the stréet of the new Ierusalem, bearing twelue manner of fruits euery month,
In respect of these singular Virtues he is called the Tree of Life in the midst of the Paradise of God, and in the midst of the street of the new Ierusalem, bearing twelue manner of fruits every Monn,
Here is abundance of medicine against the poison of the tree of knowledge, whereby our parents in Paradise brought death on themselues, and their whole posteritie.
Here is abundance of medicine against the poison of the tree of knowledge, whereby our Parents in Paradise brought death on themselves, and their Whole posterity.
He is as the waters of Iordan: albeit Naaman in his carnall conceit once said, are not Abanah and Pharpar, riuers of Damascus, better than all the waters of Israel? yet by experience he found there was no curing of his Leprosie but by washing himselfe in Iordan: and if we contemne the bloud of Iesus, there remaineth no more sacrifice for our sinnes.
He is as the waters of Iordan: albeit Naaman in his carnal conceit once said, Are not Abanah and Pharpar, Rivers of Damascus, better than all the waters of Israel? yet by experience he found there was no curing of his Leprosy but by washing himself in Iordan: and if we contemn the blood of Iesus, there remains no more sacrifice for our Sins.
This trée although in the beginning it was but a little graffe springing out of the roote of Iesse, yet being couered with earth (in the buriall) grew to a great Trée (in the resurrection) the top whereof (in the Ascension) grew in height aboue the Heauens,
This tree although in the beginning it was but a little graft springing out of the root of Iesse, yet being covered with earth (in the burial) grew to a great Tree (in the resurrection) the top whereof (in the Ascension) grew in height above the Heavens,
followeth the particular exposition thereof, wherein is declared the effectuall working of the excellency of this Tree in the Christian soule, it worketh desire and delight.
follows the particular exposition thereof, wherein is declared the effectual working of the excellency of this Tree in the Christian soul, it works desire and delight.
The reasons of this soules desire and delight are set downe three in number. First, she delighteth in this Trée, that shee may rest and repose vnder it.
The Reasons of this Souls desire and delight Are Set down three in number. First, she delights in this Tree, that she may rest and repose under it.
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If these carnall and worldly minded men that were called to the wedding of the Kings Sonne, had knowne how great a benefit they were inuited vnto, they would not haue refused to come.
If these carnal and worldly minded men that were called to the wedding of the Kings Son, had known how great a benefit they were invited unto, they would not have refused to come.
They would not haue preferred their farmes and Oxen, that is, their earthly commodities, they would not haue preferred their wiues, that is, their fleshly pleasures to that heauenly banquet.
They would not have preferred their farms and Oxen, that is, their earthly commodities, they would not have preferred their wives, that is, their fleshly pleasures to that heavenly banquet.
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All tend to this, that we striue to get a sight of Christ, that we study by all meanes to attaine to the excellency of the knowledge of him, that our hearts may be inamoured with him, that he may become the Butte of our desires,
All tend to this, that we strive to get a sighed of christ, that we study by all means to attain to the excellency of the knowledge of him, that our hearts may be enamoured with him, that he may become the Butt of our Desires,
When Iesus had showne vnto the Iewes of the Bread of Life which came downe from Heauen to giue life to the world, their desire as stirred vp, openeth their mouth to say, Lord giue vs euermore that bread.
When Iesus had shown unto the Iewes of the Bred of Life which Come down from Heaven to give life to the world, their desire as stirred up, Openeth their Mouth to say, Lord give us evermore that bred.
It pleased the Father that all fulnesse should dwell in him, in him dwelleth all the fulnesse of the Godhead bodily, in him we are compleat and full, he is full of grace and truth;
It pleased the Father that all fullness should dwell in him, in him dwells all the fullness of the Godhead bodily, in him we Are complete and full, he is full of grace and truth;
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fulnesse of light, fulnesse of life, fulnesse of saluation is in him, and what good thing is to bée desired which wee shall not finde in him? In him are hid all the treasures of wisdome and knowledge.
fullness of Light, fullness of life, fullness of salvation is in him, and what good thing is to been desired which we shall not find in him? In him Are hid all the treasures of Wisdom and knowledge.
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If the father hath rested on him for fulnesse of satisfaction, why should not we repose on him for fulnesse of saluation? Lastly, what hath he promised of himselfe? In me yee shall finde rest to your soules:
If the father hath rested on him for fullness of satisfaction, why should not we repose on him for fullness of salvation? Lastly, what hath he promised of himself? In me ye shall find rest to your Souls:
The reason is, first, because there is no proportion betwixt the spirit of man and these things, it being eternall and heauenly, these being temporall and earthly.
The reason is, First, Because there is no proportion betwixt the Spirit of man and these things, it being Eternal and heavenly, these being temporal and earthly.
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therefore stones, metals, and all earthly things thrust vp in the aire, do not rest till they returne to their originall earth againe, the center of their motion:
Therefore stones, metals, and all earthly things thrust up in the air, do not rest till they return to their original earth again, the centre of their motion:
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O then, my soule, since in thy vnstable and restlesse motion, thou hast wandred too long from thy Lord, séeking rest elsewhere and hast found none, Returne to thy rest my soule, the Lord is thy rest, hée is the center that must stay thy vnstable and restlesse motion.
O then, my soul, since in thy unstable and restless motion, thou hast wandered too long from thy Lord, seeking rest elsewhere and haste found none, Return to thy rest my soul, the Lord is thy rest, he is the centre that must stay thy unstable and restless motion.
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They make many Mediators & Sauiours beside him, and so forsaking the Fountaine of liuing waters, they dig vnto themselues dry Cesternes that can hold no water.
They make many Mediators & Saviour's beside him, and so forsaking the Fountain of living waters, they dig unto themselves dry Cisterns that can hold no water.
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as for the Apostles, one of them betrayed him, another of them denied him, the rest withdrew themselues the time of his suffering, to shew that his bloud only is the price of our redemption, that he alone trod the Vinepresse of Gods wrath, and that of all the people there was none with him:
as for the Apostles, one of them betrayed him, Another of them denied him, the rest withdrew themselves the time of his suffering, to show that his blood only is the price of our redemption, that he alone trod the Winepress of God's wrath, and that of all the people there was none with him:
Will we looke to Dauid the sweet singer of Israel, a man according to Gods owne heart? will we follow either his practise or his precept? by both he teacheth vs this Religion.
Will we look to David the sweet singer of Israel, a man according to God's own heart? will we follow either his practice or his precept? by both he Teaches us this Religion.
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Let other Nations wait on whom they please, let the Egyptians wait vpon their Isis and Osiris, let the Moabites and Midianites wait vpon their Baalpeor, let the Amonites attend on Moloch, the Sidonians on their Ashtaroth, the Philistims on Dagon, the Turkes on their Mahomet, the other Pagans on a thousand other such dirty gods of their owne inuention,
Let other nations wait on whom they please, let the egyptians wait upon their Isis and Osiris, let the Moabites and midianites wait upon their Baalpeor, let the Ammonites attend on Moloch, the Sidonians on their Ashtaroth, the philistines on Dagon, the Turkes on their Mahomet, the other Pagans on a thousand other such dirty God's of their own invention,
and let the Papists as fondly doting on Idols, as they wait on as many such gods of their owne creation, let all Idolaters, I say, wait vpon their Idols, it becommeth the Israel of God, to wait on the God of Israel, it becommeth all true Christians to wait on Christ their Lord, to rest on him alone.
and let the Papists as fondly doting on Idols, as they wait on as many such God's of their own creation, let all Idolaters, I say, wait upon their Idols, it becomes the Israel of God, to wait on the God of Israel, it becomes all true Christians to wait on christ their Lord, to rest on him alone.
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if the Gospell were not accompanied with security of estate, with profits, preferments, and other emoluments, they would not receiue it, they would not professe it.
if the Gospel were not accompanied with security of estate, with profits, preferments, and other emoluments, they would not receive it, they would not profess it.
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but when Christ and Mammon shall part company, like Demas they will leaue Christ and follow Mammon, and then the world shall see that not Christ but Mammon was their master.
but when christ and Mammon shall part company, like Demas they will leave christ and follow Mammon, and then the world shall see that not christ but Mammon was their master.
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Who loue Christ, who seeke him, who follow him, must loue him, must seeke him, must follow him for himselfe, otherwaies they doe not, no they cannot rest vpon him.
Who love christ, who seek him, who follow him, must love him, must seek him, must follow him for himself, otherways they do not, no they cannot rest upon him.
for euen Israel the people of God sometimes beside God can leane to Egypt, a staffe of reed, which breaking faileth them, and thrusteth through their hand.
for even Israel the people of God sometime beside God can lean to Egypt, a staff of reed, which breaking Faileth them, and thrusts through their hand.
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We must forsake all things to winne him, like that wise and thrifty Merchant, who finding that precious Treasure in a field, sold all that he had and bought it.
We must forsake all things to win him, like that wise and thrifty Merchant, who finding that precious Treasure in a field, sold all that he had and bought it.
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Vnder his shadow is that Tabernacle of peace, that sure Habitation and safe resting place, in the which the Lord hath promised his people shall dwell and liue:
Under his shadow is that Tabernacle of peace, that sure Habitation and safe resting place, in the which the Lord hath promised his people shall dwell and live:
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if we dwell elsewhere, we can haue no peace, no surety, no refreshment, we cannot liue vnder another shadow, another shadow may slay thee, it cannot saue thée.
if we dwell elsewhere, we can have no peace, no surety, no refreshment, we cannot live under Another shadow, Another shadow may slay thee, it cannot save thee.
Pliny in his Naturall History writeth of the Taxus, which we call the Yew trée, that in Arcadia the shadow of it is so deadly and poisonable, that if a man sléepe or eat vnder it, it doth presently poyson and kill him;
pliny in his Natural History Writeth of the Taxus, which we call the Yew tree, that in Arcadia the shadow of it is so deadly and poisonable, that if a man sleep or eat under it, it does presently poison and kill him;
such is the shadow of any thing beside Christ, it may well kill vs, it cannot kéepe vs, it is a Taxus to intoxicate and poyson, not a sauing shadow to comfort and refresh.
such is the shadow of any thing beside christ, it may well kill us, it cannot keep us, it is a Taxus to intoxicate and poison, not a Saving shadow to Comfort and refresh.
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The Sacrifices and Ceremonies of the Law were shadowes of Christ, wherein the people did sit, hauing the light of the Gospell eclipsed and obscured to them,
The Sacrifices and Ceremonies of the Law were shadows of christ, wherein the people did fit, having the Light of the Gospel eclipsed and obscured to them,
the first is the shadow of his flesh and humanity, through the which the glorious light of his Diuinity appeared, and was seene as the glory of the only begotten of the father, full of grace and truth.
the First is the shadow of his Flesh and humanity, through the which the glorious Light of his Divinity appeared, and was seen as the glory of the only begotten of the father, full of grace and truth.
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Blessed be his holy name for euer and euer, for preparing such a shadow to couer vs, and blessed are they for euer and euer who delight vnder this shadow, whereby in all their tribulations they are swéetly refreshed, whereby all their iniquities are closely couered,
Blessed be his holy name for ever and ever, for preparing such a shadow to cover us, and blessed Are they for ever and ever who delight under this shadow, whereby in all their tribulations they Are sweetly refreshed, whereby all their iniquities Are closely covered,
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Neither is his flesh only, but his Word and Sacraments also are his shadowes, vnder the which we must delight to sit, for as yet we sée him not face to face, we sée him not as he is,
Neither is his Flesh only, but his Word and Sacraments also Are his shadows, under the which we must delight to fit, for as yet we see him not face to face, we see him not as he is,
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but in a mirror, and in a riddle or obscure spéech, for what is to be knowne of God here by Word and Sacraments is nothing in respect of that we shall know hereafter, when wée shall sée him as he is,
but in a mirror, and in a riddle or Obscure speech, for what is to be known of God Here by Word and Sacraments is nothing in respect of that we shall know hereafter, when we shall see him as he is,
The Holy of holies was couered with a Vaile, which was rent in the suffring of our Lord, to shew that the mysteries of the Law were reuealed and discouered in Christ,
The Holy of holies was covered with a Veil, which was rend in the suffering of our Lord, to show that the Mysteres of the Law were revealed and discovered in christ,
euen now in this Kingdome of grace the Lord standeth behind our wall, he speaketh to vs through a veile, he looketh to vs thorow windowes and lattesses:
even now in this Kingdom of grace the Lord Stands behind our wall, he speaks to us through a veil, he looks to us thorough windows and Lattesses:
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we sée him in a mirrour, and in a riddle, we heare him speake as it were behind a wall in his Word, we sée him looke as it were thorow lattessed windowes in the holy Sacraments.
we see him in a mirror, and in a riddle, we hear him speak as it were behind a wall in his Word, we see him look as it were thorough lattessed windows in the holy Sacraments.
Manna was the peoples food in the Wildernesse, and ceased when they came to Canaan: so by the Word and Sacraments we must be refreshed here, till we come to Heauen our Canaan. But there doe cease Word and Sacraments, which are but shadowes of things that be there, there shall be no vse of the shadow, there shall we not sée him in a mirror, but as he is;
Manna was the peoples food in the Wilderness, and ceased when they Come to Canaan: so by the Word and Sacraments we must be refreshed Here, till we come to Heaven our Canaan. But there do cease Word and Sacraments, which Are but shadows of things that be there, there shall be no use of the shadow, there shall we not see him in a mirror, but as he is;
there shall we not heare him as behind a wall or veile, for all things that make partition betwixt vs and our Lord shall be taken away, there shall he speake to vs mouth to mouth, there shall he not looke to vs thorow lattessed windowes,
there shall we not hear him as behind a wall or veil, for all things that make partition betwixt us and our Lord shall be taken away, there shall he speak to us Mouth to Mouth, there shall he not look to us thorough lattessed windows,
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albeit infinitely more glorious than the face of Moses, when hee came downe from the Mount, and could not be looked vpon for the brightnesse of his countenance.
albeit infinitely more glorious than the face of Moses, when he Come down from the Mount, and could not be looked upon for the brightness of his countenance.
And this is the third reason of the soules delight in Christ, his swéet and comfortable fruits, which swéetnesse the Church testifieth by her experience;
And this is the third reason of the Souls delight in christ, his sweet and comfortable fruits, which sweetness the Church Testifieth by her experience;
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Manna was a liuely Sacrament of Christ, and hence it is called a spirituall food, amongst other resemblances it had of Christ, all manner of good tastes were in it, Wisd. 16.10.
Manna was a lively Sacrament of christ, and hence it is called a spiritual food, among other resemblances it had of christ, all manner of good tastes were in it, Wisdom 16.10.
And so in Christ is euery thing desirable, and euery thing delightfull, he hath the taste of the Wine, Ioh. 15.1. the taste of the Oliue, Rom. 11.17. the taste of the hony and the hony combe, Cant. 4.11.
And so in christ is every thing desirable, and every thing delightful, he hath the taste of the Wine, John 15.1. the taste of the Olive, Rom. 11.17. the taste of the honey and the honey comb, Cant 4.11.
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And what I pray you else is meant hereby, but that he was anointed with the oyle of gladnes aboue his fellowes, and that he receiued not the spirit by measure.
And what I pray you Else is meant hereby, but that he was anointed with the oil of gladness above his Fellows, and that he received not the Spirit by measure.
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for by him we haue righteousnesse, peace and ioy of the holy Ghost, Rom. 14.17. He is made by the father vnto vs, our wisdome, iustification, sanctification and redemption.
for by him we have righteousness, peace and joy of the holy Ghost, Rom. 14.17. He is made by the father unto us, our Wisdom, justification, sanctification and redemption.
Some things be swéet of their owne nature, and in themselues, as is hony, according to that of Samsons riddle, What is swéeter than Hony? Some things are swéet to the taste and mouth, which in themselues haue no naturall swéetnesse,
some things be sweet of their own nature, and in themselves, as is honey, according to that of Samsons riddle, What is Sweeten than Honey? some things Are sweet to the taste and Mouth, which in themselves have no natural sweetness,
d n2 vbb j pp-f po32 d n1, cc p-acp px32, c-acp vbz n1, vvg p-acp d pp-f np2 n1, q-crq vbz jc cs n1? d n2 vbr j p-acp dt n1 cc n1, r-crq p-acp px32 vhi dx j n1,
The fruits of this Trée are most swéet in themselues, yet not to euery taste, not to the taste that is preoccupied and vitiat with the sent of fleshly delights.
The fruits of this Tree Are most sweet in themselves, yet not to every taste, not to the taste that is preoccupied and vitiat with the sent of fleshly delights.
dt n2 pp-f d n1 vbr av-ds j p-acp px32, av xx p-acp d n1, xx p-acp dt n1 cst vbz vvn cc j p-acp dt n1 pp-f j n2.
The naturall man giuen ouer to sinfull and fleshly delights, perceiueth not the things that are of the spirit of God, for they are insipide and vnsauory to him;
The natural man given over to sinful and fleshly delights, perceives not the things that Are of the Spirit of God, for they Are insipid and unsavoury to him;
dt j n1 vvn a-acp p-acp j cc j n2, vvz xx dt n2 cst vbr pp-f dt n1 pp-f np1, c-acp pns32 vbr j cc j p-acp pno31;
if we haue the Spirit of Christ, we will sauour the things of the Spirit, they will be most swéet and sauory to our taste, otherwaies we are sensuall, naturall and carnall, the supreme faculty in vs is a naturall soule:
if we have the Spirit of christ, we will savour the things of the Spirit, they will be most sweet and savoury to our taste, otherways we Are sensual, natural and carnal, the supreme faculty in us is a natural soul:
for is not the life of euery liuing thing discerned by the operation thereof, it being proportionable to the obiect affected by it? the herbes of the field thirst for the sap of the earth,
for is not the life of every living thing discerned by the operation thereof, it being proportionable to the Object affected by it? the herbs of the field thirst for the sap of the earth,
Whereupon wee conclude, that they haue a reasonable soule. And whereas many, howbeit professed Christians, are affected and inclined only to things naturall, sensuall,
Whereupon we conclude, that they have a reasonable soul. And whereas many, howbeit professed Christians, Are affected and inclined only to things natural, sensual,
The soule that is weary of the burthen of sinne, will hunger and thirst after his righteousnesse, will earnestly desire to rest and repose vnder his shadow.
The soul that is weary of the burden of sin, will hunger and thirst After his righteousness, will earnestly desire to rest and repose under his shadow.
