Sions svveets, or, The spouses spikenard; and mysticall myrrhe / by Thomas Barnes, preacher of Gods vvord at St Margretts in New-fifth-street. London..
Publisher: Printed by I D for Nathaniell Newbery and are to be sold at his shop at the signe of the Starre vnder St Peters Church in Corn hill and in Popes head Alley
THree Workes did Salomon Write, that the Church of GOD might be the better for that Wisedome which the God of Wisedome bestowed vpon him, Proverbiall Sentences, Powerfull Sermons, and Patheticall Songs: which Workes in Canonicall Scriptures, are knowne by these names, Proverbs, Ecclesiastes, Canticles, each of which conteineth in it most excellent and heavenly matter,
THree Works did Solomon Write, that the Church of GOD might be the better for that Wisdom which the God of Wisdom bestowed upon him, Proverbial Sentences, Powerful Sermons, and Pathetical Songs: which Works in Canonical Scriptures, Are known by these names, Proverbs, Ecclesiastes, Canticles, each of which Containeth in it most excellent and heavenly matter,
but the sweetest of all the rest is this Booke of the Canticles. Wherein, vnder a continued Allegorie in the forme of a Pastorall Elegie, this heavenly inspired Poet doth breath out the melodious straines & passages of loue mutually interchanged betweene the great Spouse Christ Iesus, and his best beloued Bride the Church. Amongst which straines this Text is one, being a part of that heavenly Dialogue betwixt Christ and his Church, comprehended in this Chapter.
but the Sweetest of all the rest is this Book of the Canticles. Wherein, under a continued Allegory in the Form of a Pastoral Elegy, this heavenly inspired Poet does breath out the melodious strains & passages of love mutually interchanged between the great Spouse christ Iesus, and his best Beloved Bride the Church. among which strains this Text is one, being a part of that heavenly Dialogue betwixt christ and his Church, comprehended in this Chapter.
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first, the Prologue or Entrance into the Dialogue, in the first six verses. Secondly, the Dialogue it selfe, from the seaventh verse to the end of the Chapter.
First, the Prologue or Entrance into the Dialogue, in the First six Verses. Secondly, the Dialogue it self, from the Seventh verse to the end of the Chapter.
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Secondly, she taketh away the scandall, partly, of the crosse which she is exposed vnto, partly, of those infirmities which she is inclined vnto, both which might be cast in her teeth by false brethren, to vpbraid her for too much saucinesse, that shee seeming so blacke, dares be so bold as to desire communion with so beautifull an husband as Christ is;
Secondly, she Takes away the scandal, partly, of the cross which she is exposed unto, partly, of those infirmities which she is inclined unto, both which might be cast in her teeth by false brothers, to upbraid her for too much sauciness, that she seeming so black, dares be so bold as to desire communion with so beautiful an husband as christ is;
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And the Church commending her Christ, in the words of this Text, and that from two properties which shee perceived in him, 1. Greatnesse in the 12. verse. 2. Goodnesse in the 13. verse.
And the Church commending her christ, in the words of this Text, and that from two properties which she perceived in him, 1. Greatness in the 12. verse. 2. goodness in the 13. verse.
The first of these, Order requireth wee should first deale withall. 12. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof.
The First of these, Order requires we should First deal withal. 12. While the King Sitteth At his Table, my Spikenard sends forth the smell thereof.
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BEcause the royaltie of personage, costlines of provision for his Bride, and statelinesse of presence with his Bride, doe much set forth the Greatnesse of a Bridegroome:
Because the royalty of personage, costliness of provision for his Bride, and stateliness of presence with his Bride, do much Set forth the Greatness of a Bridegroom:
therefore the Church here commendeth the Greatnes of HER spirituall Spouse, from these three particulars. 1. the royaltie of his person by the stile (KING) that shee giveth him.
Therefore the Church Here commends the Greatness of HER spiritual Spouse, from these three particulars. 1. the royalty of his person by the style (KING) that she gives him.
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While the King. 2. The costlines of provision for her, by the Table which shee speaketh of, calling it His Table. 3. The statelines of his presence, by his sitting at this Table, While the King sitteth at his Table, amplified by the adiunct sweetnesse, which her Spikenard did send vnto him,
While the King. 2. The costliness of provision for her, by the Table which she speaks of, calling it His Table. 3. The stateliness of his presence, by his sitting At this Table, While the King Sitteth At his Table, amplified by the adjunct sweetness, which her Spikenard did send unto him,
TO begin with the stile royall which shee giueth him, While the King. Howsoever One by King here, vnderstandeth King Asa, spoken of 2. Chron. 15. and others in the hystoricall sense, King Salomon, yet with others I doe rather mystically vnderstand Christ Iesus, the spirituall Salomon, and Prince of peace. And so our Observation must be this;
TO begin with the style royal which she gives him, While the King. Howsoever One by King Here, understandeth King Asa, spoken of 2. Chronicles 15. and Others in the historical sense, King Solomon, yet with Others I do rather mystically understand christ Iesus, the spiritual Solomon, and Prince of peace. And so our Observation must be this;
The Psalmist, speaking in the person of the Church, calleth him our King. Daniel calleth him Messiah the Prince. And Michaell the great Prince. S. Iohn in one place of the Revelation stileth him the Prince of the Kings of the earth ;
The Psalmist, speaking in the person of the Church, calls him our King. daniel calls him Messiah the Prince. And Michael the great Prince. S. John in one place of the Revelation styleth him the Prince of the Kings of the earth;
All these testimonies (with many other which might haue beene alledged) doe manifestly shew this to be a truth, That Christ Iesus, Sions Spouse, is a King.
All these testimonies (with many other which might have been alleged) do manifestly show this to be a truth, That christ Iesus, Zions Spouse, is a King.
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And if we would know how he came by this Kingly office (which must be answered before the poynt be applyed) wee must vnderstand, that he is a King two wayes. First, By dominion of himselfe. Secondly, By donation from another.
And if we would know how he Come by this Kingly office (which must be answered before the point be applied) we must understand, that he is a King two ways. First, By dominion of himself. Secondly, By donation from Another.
2. He is a King by donation and gift, receiuing the kingdome (as he is NONLATINALPHABET) or Mediator of the Church from the Father, in which regard he is called Messiah in the olde Testament,
2. He is a King by donation and gift, receiving the Kingdom (as he is) or Mediator of the Church from the Father, in which regard he is called Messiah in the old Testament,
but to heare her, her selfe (as shee is the WIFE of Christ) stiling him the King in my Text, to heare Christ the King calling her his Spousesse, his loue, his doue, his vndefiled one, &c. as he doth in more places of this Booke then one;
but to hear her, her self (as she is the WIFE of christ) styling him the King in my Text, to hear christ the King calling her his Spouses, his love, his dove, his undefiled one, etc. as he does in more places of this Book then one;
What honour can be paralelled with it? What dignitie is comparable to it? Behold (saith S. Iohn ) (to stirre vp attention) what manner of loue the Father hath bestowed vpon vs, that we should be called the sonnes of God .
What honour can be paralleled with it? What dignity is comparable to it? Behold (Says S. John) (to stir up attention) what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.
Behold, (may I say, to stirre vp admiration) what singular kindnes the sonne hath showne the Church, that shee should be the Wife of God? If by the grace of adoption, to be the BRETHREN of Christ, can command a Behold at our hands,
Behold, (may I say, to stir up admiration) what singular kindness the son hath shown the Church, that she should be the Wife of God? If by the grace of adoption, to be the BRETHREN of christ, can command a Behold At our hands,
then by the vertue of an holy coniunction to be the BRIDE of Christ, must needs call for a Behold and wonder at our hands. And (to speake truth) so wonderfull is this dignitie, that except by an Allegorie I cannot set it forth.
then by the virtue of an holy conjunction to be the BRIDE of christ, must needs call for a Behold and wonder At our hands. And (to speak truth) so wonderful is this dignity, that except by an Allegory I cannot Set it forth.
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We know that that Woman which hath an earthly King to her husband, excelleth all other degrees of Women (though great and noble) in the Land where shee liueth, in divers particulars.
We know that that Woman which hath an earthly King to her husband, excels all other Degrees of Women (though great and noble) in the Land where she lives, in diverse particulars.
For shee hath a more noble Guard to attend her, more royall Garments to array her, more c•stly Iewels to adorne her, more stately Pallaces to inhabite in, more pleasant Galleries to walke vpon,
For she hath a more noble Guard to attend her, more royal Garments to array her, more c•stly Jewels to adorn her, more stately Palaces to inhabit in, more pleasant Galleries to walk upon,
And doth not that Woman cloathed with the Sunne, I meane the Church, who is contracted to the Heavenly King, excell all other sorts and societies of people in the like? Out of doubt shee doth:
And does not that Woman clothed with the Sun, I mean the Church, who is contracted to the Heavenly King, excel all other sorts and societies of people in the like? Out of doubt she does:
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Emperors with all their Monarchies, Nobles with all their dignities, Captaines with all their Victories, Papists with all their prelacies, Pagans with all their excellencies, are not comparable vnto her.
Emperor's with all their Monarchies, Nobles with all their dignities, Captains with all their Victories, Papists with all their prelacies, Pagans with all their excellencies, Are not comparable unto her.
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Meane men (yee know) if they loue their Wiues, will not see them wronged if they can helpe it, much lesse will Kings brooke the iniuries that are offered their Queenes.
Mean men (ye know) if they love their Wives, will not see them wronged if they can help it, much less will Kings brook the injuries that Are offered their Queens.
I remember in the Booke of Ioshua, how those fiue Kings were served for Warring against the Gibeonites, that were entred into league with Iosuah; the Captaines trod vpon their neckes, they were hanged vpon fiue trees against the Sunne:
I Remember in the Book of Ioshua, how those fiue Kings were served for Warring against the Gibeonites, that were entered into league with Joshua; the Captains trod upon their necks, they were hanged upon fiue trees against the Sun:
And will not the great Captaine of the Lords Host tread vpon THEIR neckes, and punish THEM in his wrath, that set against those that are entred not onely into league,
And will not the great Captain of the lords Host tread upon THEIR necks, and Punish THEM in his wrath, that Set against those that Are entered not only into league,
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but also into contract with Iesus, our spirituall Iosuah? Be but a man a Water-bearer to the Congregation of Israel, or a Doore-keeper in the house of God, or like Iohn Baptist least in the Kingdome of heaven, his wrongs shall be righted, his cause shall be avenged.
but also into contract with Iesus, our spiritual Joshua? Be but a man a Water-bearer to the Congregation of Israel, or a Doorkeeper in the house of God, or like John Baptist least in the Kingdom of heaven, his wrongs shall be righted, his cause shall be avenged.
How fared it with those that bound the three Children, and cast them into the fiery Furnace? were they not scorched to death with the fl•me of the fire ? Did not Lice gnaw out the bowells,
How fared it with those that bound the three Children, and cast them into the fiery Furnace? were they not scorched to death with the fl•me of the fire? Did not Lice gnaw out the bowels,
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and doth not a curse lie vpon the name of Herod, who murthered Iames, and imprisoned Peter, the servants of the Lord Iesus Christ? What end came Nero vnto, that vnnaturall Monster, who imbrued his hands in the blood of his owne mother, wife, kindred, and others ;
and does not a curse lie upon the name of Herod, who murdered James, and imprisoned Peter, the Servants of the Lord Iesus christ? What end Come Nero unto, that unnatural Monster, who imbrued his hands in the blood of his own mother, wife, kindred, and Others;
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that cruell Lyon, as Paul calls him , who murthered and massacred the poore Christians? If that be true, which is storied of him, his owne sword did he sheath in •his owne blood, and became his owne Butcher .
that cruel lion, as Paul calls him, who murdered and massacred the poor Christians? If that be true, which is storied of him, his own sword did he sheath in •his own blood, and became his own Butcher.
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others were strucke dead with the immediate hand of God as they haue Diotrephes - like beene prating and inveighing against the members of Christ, in their Pulpits.
Others were struck dead with the immediate hand of God as they have Diotrephes - like been prating and inveighing against the members of christ, in their Pulpits.
And therefore I tell thee, tis dangerous medling against the Saints, it is fearefull to flout at them, to backbite them, slander them, hate them, devise & practise mischiefe against them.
And Therefore I tell thee, this dangerous meddling against the Saints, it is fearful to flout At them, to backbite them, slander them, hate them, devise & practise mischief against them.
if the rage of an earthly King (as Salomon speaketh) be like the roaring of a Lyon , what shall Christ his wrath be against his owne and his Brides adversaries? Is he thinkest thou a King onely IN his Church,
if the rage of an earthly King (as Solomon speaks) be like the roaring of a lion, what shall christ his wrath be against his own and his Brides Adversaries? Is he Thinkest thou a King only IN his Church,
and both his Princely policy, and Kingly potency, shall concurre and meete together for thy ruine, rather then his Wife shall suffer at thy handes any more then what shall turne to her eternall well-fare.
and both his Princely policy, and Kingly potency, shall concur and meet together for thy ruin, rather then his Wife shall suffer At thy hands any more then what shall turn to her Eternal welfare.
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& c? Nay, doth He not in the motions of his Spirit, which thou quenchest, in the ministry of his Word, which thou despisest, make most free and gracious offers of his owne precious blood, to saue thy soule from euerlasting damnation,
& c? Nay, does He not in the motions of his Spirit, which thou quenchest, in the Ministry of his Word, which thou Despisest, make most free and gracious offers of his own precious blood, to save thy soul from everlasting damnation,
& saued thou mightest be, if thine impenitent and vnbeleeuing heart did not reiect and set light by these offers? Answere me, by whom hast thou, thy beeing, life,
& saved thou Mightest be, if thine impenitent and unbelieving heart did not reject and Set Light by these offers? Answer me, by whom hast thou, thy being, life,
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and persecute him in his members? What an vniust and vnequall thing is this? What? Must HIS Wife of all other in the world, be accounted factious, seditious, trouble-States, traytors, that speake against Caesar, not worthy to liue in a Common-wealth,
and persecute him in his members? What an unjust and unequal thing is this? What? Must HIS Wife of all other in the world, be accounted factious, seditious, trouble-States, Traitors, that speak against Caesar, not worthy to live in a Commonwealth,
& c? Seruest thou this King thus indeed for his goodnesse? Oh iniury most horrible, Oh wrong most intollerable, which thou wilt neuer be able to answere,
& c? Servest thou this King thus indeed for his Goodness? O injury most horrible, O wrong most intolerable, which thou wilt never be able to answer,
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Let me then beseech thee, (if thou beest not altogether inexorable, inflexible) for this cause not to offer such iniury to the children of God, iest not at them, rayle not vpon them, bend neither thy craft, nor thy crueltie against them.
Let me then beseech thee, (if thou Best not altogether inexorable, inflexible) for this cause not to offer such injury to the children of God, jest not At them, rail not upon them, bend neither thy craft, nor thy cruelty against them.
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They haue buffettings and temptations enough within, they had need be spared and freed from troubles without; Hath thy malice then added to the measure of their afflictions? Get thee vpon thy knees for it, powre out the songs of complaint against thy selfe before the Lord fot it, meete her husband the King in the way, make thy peace with him for the abuses thou hast offred her his Wife, be not sayd nay vntill a bill of pacification,
They have buffetings and temptations enough within, they had need be spared and freed from Troubles without; Hath thy malice then added to the measure of their afflictions? Get thee upon thy knees for it, pour out the songs of complaint against thy self before the Lord fot it, meet her husband the King in the Way, make thy peace with him for the Abuses thou hast offered her his Wife, be not said nay until a bill of pacification,
Thirdly, is Christ a King? This iustly taxeth the folly of a great many in the world, who care not for, who seeke not after, who like not of a matching and marrying with Christ Iesus.
Thirdly, is christ a King? This justly Taxes the folly of a great many in the world, who care not for, who seek not After, who like not of a matching and marrying with christ Iesus.
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He comes vnto vs as a Wooer, in his Word, with his mercies, offring a large ioynture vnto vs in the possessions of grace here, in the portion of glory hereafter,
He comes unto us as a Wooer, in his Word, with his Mercies, offering a large jointure unto us in the possessions of grace Here, in the portion of glory hereafter,
iust like Ierusalem, (against whom he takes vp a bill of complaint by S. Luke) I would haue gathered you together as an henne gathereth her chickens vnder her wings,
just like Ierusalem, (against whom he Takes up a bill of complaint by S. Lycia) I would have gathered you together as an hen gathereth her chickens under her wings,
If now and then we afford him a good looke, and a faire word, by hearing a Sermon vpon the Saboth, by receiuing the Sacrament at Easter, by a little superficiall attendance vpon his ordinances, (when we are vrged to it) thats all he gets at our hands:
If now and then we afford him a good look, and a fair word, by hearing a Sermon upon the Sabbath, by receiving the Sacrament At Easter, by a little superficial attendance upon his ordinances, (when we Are urged to it) thats all he gets At our hands:
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To giue him our consent, to be content to be inuisibly contracted vnto him, and to forsake all other onely to cleaue to him, this we will not by any meanes grant him, the greatest number of vs. Oh that so roiall a Suter, should be so basely serued at the hands of such base creatures.
To give him our consent, to be content to be invisibly contracted unto him, and to forsake all other only to cleave to him, this we will not by any means grant him, the greatest number of us O that so royal a Suitor, should be so basely served At the hands of such base creatures.
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Would any poore mans daughter serue a rich mans sonne after such a fashion? Would a meane subiects childe deale thus with a Prince, with a King? Shee would not,
Would any poor men daughter serve a rich men son After such a fashion? Would a mean Subjects child deal thus with a Prince, with a King? Shee would not,
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Haue we no regard to our owne good? can we not see when we are well offred? What? thinke wee that we are well enough, rich enough of our selues? Alas we, ( Laodicea - like) are wretched, miserable, poore, blind,
Have we no regard to our own good? can we not see when we Are well offered? What? think we that we Are well enough, rich enough of our selves? Alas we, (Laodicea - like) Are wretched, miserable, poor, blind,
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Why then should we be so sottish, so enuious to our owne weale, as to reiect those treaties of marriage with himselfe, that he proffers vs. I guesse at the cause of this, & (I thinke) not amisse.
Why then should we be so sottish, so envious to our own weal, as to reject those treaties of marriage with himself, that he proffers us I guess At the cause of this, & (I think) not amiss.
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We (like to some Wiues that loue to play rex, and are loth to be vnder rule) deeme the conditions too strict, which his Spouse must conforme vnto, & this marr's the match.
We (like to Some Wives that love to play rex, and Are loath to be under Rule) deem the conditions too strict, which his Spouse must conform unto, & this marr's the match.
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His Wife must be a Virgin, haue doues eyes, single and simple, not to admit of any Mate with him, Ezechiel's harlot, and Iames his adulteresse, he cannot away with.
His Wife must be a Virgae, have Dove eyes, single and simple, not to admit of any Mate with him, Ezechiel's harlot, and James his adulteress, he cannot away with.
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That we should part our loue betwixt Mammon and him, him and Belial, him and Satan, he will not tolerate, the whole man must be kept chast wholly for him:
That we should part our love betwixt Mammon and him, him and Belial, him and Satan, he will not tolerate, the Whole man must be kept chaste wholly for him:
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and of necessitie wee must reuerence, (that is) be in submission vnto him. Thirdly, He would haue vs forget our owne people, and our fathers house too.
and of necessity we must Reverence, (that is) be in submission unto him. Thirdly, He would have us forget our own people, and our Father's house too.
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That we should retaine any dregs of the vaine superstition, or keepe any smacke of the vile conversation of our forefathers, that we should follow the euill cvstomes of euill people amongst whom we liue, will not he at any hand yeeld vnto:
That we should retain any dregs of the vain Superstition, or keep any smack of the vile Conversation of our Forefathers, that we should follow the evil customs of evil people among whom we live, will not he At any hand yield unto:
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if we be his Disciples, we shall be hated for his name sake, scoffed at with Isaac , oppressed with Israel , accused , hunted with Dauid, imprisoned with Ieremy , stocked with Ioseph , fettered with Paul and Silas , fed with the bread of affliction with Micha , carried into Captivitie with Ezechiel , plunged into the den of Lyons with Daniel , fired in the brazen Bull with Antipas , robbed of goods, spoyled of life with Polycarpus .
if we be his Disciples, we shall be hated for his name sake, scoffed At with Isaac, oppressed with Israel, accused, hunted with David, imprisoned with Ieremy, stocked with Ioseph, fettered with Paul and Silas, fed with the bred of affliction with Micah, carried into Captivity with Ezechiel, plunged into the den of Lyons with daniel, fired in the brazen Bull with Antipas, robbed of goods, spoiled of life with Polycarp.
Is it more then reason, that, a great Prince (making choice of a peasants daughter to Wife) should request and require a reservation and preservation of her chastitie, loue,
Is it more then reason, that, a great Prince (making choice of a peasants daughter to Wife) should request and require a reservation and preservation of her chastity, love,
and loyaltie for himselfe? Must Pharaohs daughter obey Salomon, and is it much for the Church to obey her Salomon, Christ Iesus? To him onely it is meete (saith one) thou shouldest be subiect, as to thy Lord;
and loyalty for himself? Must Pharaohs daughter obey Solomon, and is it much for the Church to obey her Solomon, christ Iesus? To him only it is meet (Says one) thou Shouldst be Subject, as to thy Lord;
Againe, shall Valeria, the wife of Seruius (of whom one of the Fathers reporteth) not consent to marry another, saying; Seruius my husband liueth still:
Again, shall Valeria, the wife of Servius (of whom one of the Father's Reporteth) not consent to marry Another, saying; Servius my husband lives still:
and shall Ierusalem play the Harlot, suffering Egypt, Assyria, the world, the Deuill, and corruption to presse and bruise the teates of her Virginitie;
and shall Ierusalem play the Harlot, suffering Egypt, Assyria, the world, the devil, and corruption to press and bruise the teats of her Virginity;
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as though her husband Christ were quite dead, and without being? Must Sarah forsake her owne Country , Rachell leaue her fathers familie , to follow their husbands? and may Sion stay in Sodom still, not leaue the rotten errors,
as though her husband christ were quite dead, and without being? Must Sarah forsake her own Country, Rachel leave her Father's family, to follow their Husbands? and may Sion stay in Sodom still, not leave the rotten errors,
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& corrupt manners, of her old fathers house? May shee say as the Romanists doe at this day, I beleeue as the Church beleeueth, though they know not how the Church beleeues;
& corrupt manners, of her old Father's house? May she say as the Romanists do At this day, I believe as the Church Believeth, though they know not how the Church believes;
or as the Libertines doe, We will doe as our fathers haue done, as our neighbours doe, we will play on Sundayes, keepe merry company, loue good fellowship, such doe so, wee will none of these precise orders in our families, our fathers neuer taught vs this, nor did this;
or as the Libertines do, We will do as our Father's have done, as our neighbours do, we will play on Sundayes, keep merry company, love good fellowship, such do so, we will none of these precise order in our families, our Father's never taught us this, nor did this;
for Christ to require constancie and patience at her hands? What great thing I pray is required, (saith one) when euery Wife owes the like to her husband!
for christ to require constancy and patience At her hands? What great thing I pray is required, (Says one) when every Wife owes the like to her husband!
Hereupon groweth it, that we be so stately and proud (we will none of Christ) because we consider not how precious a treasure God offreth vs in his onely begotten sonne.
Hereupon grows it, that we be so stately and proud (we will none of christ) Because we Consider not how precious a treasure God Offereth us in his only begotten son.
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and profits, yeeld obedience to Christs will ▪ suffer troubles for his name, renounce their superstitions and corruptions for his sake) cannot, will not accept those treaties of communion with himselfe, which in loue he tendereth vnto them.
and profits, yield Obedience to Christ will ▪ suffer Troubles for his name, renounce their superstitions and corruptions for his sake) cannot, will not accept those treaties of communion with himself, which in love he tendereth unto them.
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and richnes of his portion being considered) they are worthy to be excluded from euer hauing share in that excellent GLORY, which he hath prepared for his owne.
and richness of his portion being considered) they Are worthy to be excluded from ever having share in that excellent GLORY, which he hath prepared for his own.
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Fourthly, Is Israels Spouse an heauenly King? What reuerent regard and good well-come ought we (then) to afford Gods Ministers, who come vnto vs and deale with vs about a Match with Christ Iesus.
Fourthly, Is Israel's Spouse an heavenly King? What reverent regard and good welcome ought we (then) to afford God's Ministers, who come unto us and deal with us about a Match with christ Iesus.
and (according to the talent which the Lord hath lent vs) we acquaint them with the comelines of his feature, the statelines of his person, the greatnes of his portion, we direct them how to entertaine him, shew them the way how to obtaine him, &c. And yet (lamentable it is to consider) some deride vs, some disgrace vs,
and (according to the talon which the Lord hath lent us) we acquaint them with the comeliness of his feature, the stateliness of his person, the greatness of his portion, we Direct them how to entertain him, show them the Way how to obtain him, etc. And yet (lamentable it is to Consider) Some deride us, Some disgrace us,
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and many deale vniustly with vs. Men and brethren, what shall wee doe? Shall we desist? Hath the Lord taken an oath of vs (as Abraham of his servant) that wee shall seeke out a Wife for his sonne,
and many deal unjustly with us Men and brothers, what shall we do? Shall we desist? Hath the Lord taken an oath of us (as Abraham of his servant) that we shall seek out a Wife for his son,
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and then albeit our message be not entertained by All, as we doe desire, yet a good Rebeccah will make vs well-come for the tydings that we bring her of this heauenly Isaac, and the comfort wee shall reape in this, will countercheck the discomforts that may be occasioned by the contrary.
and then albeit our message be not entertained by All, as we do desire, yet a good Rebecca will make us welcome for the tidings that we bring her of this heavenly Isaac, and the Comfort we shall reap in this, will countercheck the discomforts that may be occasioned by the contrary.
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And as for the Egyptian Dames, Philistins Dalilahs, daughters of Heth, and wicked ones, who care the lesse for vs, by how much the more wee vrge them to this Bridegroome;
And as for the Egyptian Dams, philistines Delilahs, daughters of Heth, and wicked ones, who care the less for us, by how much the more we urge them to this Bridegroom;
Fiftly, I may vse this poynt as a Motiue to stirre vp Christians, to solicite Christ for the good of their brethren, a part of his Bride, who are vnder the rod,
Fifty, I may use this point as a Motive to stir up Christians, to solicit christ for the good of their brothers, a part of his Bride, who Are under the rod,
and cruell practises of those Romish blood-hounds, and heathenish Atheists, who hunt after the ruine of Gods Israel. Hauing then such an one to speake to,
and cruel practises of those Romish bloodhounds, and Heathenish Atheists, who hunt After the ruin of God's Israel. Having then such an one to speak to,
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why should our prayers be either few or cold? Nay, why not more then ordinary in extraordinary times of need? What an heauie case is it, that in the day when the Lord calls vs to mourning, to weeping, to baldnesse,
why should our Prayers be either few or cold? Nay, why not more then ordinary in extraordinary times of need? What an heavy case is it, that in the day when the Lord calls us to mourning, to weeping, to baldness,
Speake thou afflicted Christian, what is it that troubleth thee? The Deuill dogges thee, doth he not? Corruption clogs thee, doth it not? Peradventure thou thinkest, thou shalt not hold out to the end:
Speak thou afflicted Christian, what is it that Troubles thee? The devil Dogs thee, does he not? Corruption clogs thee, does it not? Peradventure thou Thinkest, thou shalt not hold out to the end:
and this seed of the Woman hath broken the head of that serpent, and victoriously conquered this Prince of darkenes, insomuch, that though he doth nibble at thy heele,
and this seed of the Woman hath broken the head of that serpent, and victoriously conquered this Prince of darkness, insomuch, that though he does nibble At thy heel,
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Yea, and this be thou surely perswaded of too, for thy husband, the great King, will haue it so, such is his pleasure, and can haue it so, such is his power. So that the Devill cannot be so violent against thee,
Yea, and this be thou surely persuaded of too, for thy husband, the great King, will have it so, such is his pleasure, and can have it so, such is his power. So that the devil cannot be so violent against thee,
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and hath taken such order for the continuall decrease of euill in thee, that (like as it was fore-prophesied, the Israelites should the Babylonians ) so thou shalt take those Corruptions captiues, whose captiue thou wert,
and hath taken such order for the continual decrease of evil in thee, that (like as it was Fore prophesied, the Israelites should the Babylonians) so thou shalt take those Corruptions captives, whose captive thou Wertenberg,
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In this thy King dwells the fulnes of the God-head bodily, and the absolute riches of all graces, which graces are the iewells that he mindes to furnish and fill thee withall continually.
In this thy King dwells the fullness of the Godhead bodily, and the absolute riches of all graces, which graces Are the Jewels that he minds to furnish and fill thee withal continually.
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after there hath passed a most sweet Communion betwixt them for a time? Or what? Can he not for want of might, or loues he not for want of will, to make that good which he promised,
After there hath passed a most sweet Communion betwixt them for a time? Or what? Can he not for want of might, or loves he not for want of will, to make that good which he promised,
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when he sayd, I will marry thee to my selfe FOR EVER? yea, and that in righteousnes, in iudgement, in faithfulnes, and knowledge? When tookest thou him euer tardy, or faithles? He would not be thy Prince, thy Soveraigne, if he meant not to guide thee by his law,
when he said, I will marry thee to my self FOR EVER? yea, and that in righteousness, in judgement, in faithfulness, and knowledge? When tookest thou him ever tardy, or faithless? He would not be thy Prince, thy Sovereign, if he meant not to guide thee by his law,
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Fourthly, Doth the world powre contempt vpon thee? Art thou set at nought? canst not haue that esteeme amongst men, which thou desirest and deservest? I see little reason why this should trouble thee;
Fourthly, Does the world pour contempt upon thee? Art thou Set At nought? Canst not have that esteem among men, which thou Desirest and deservest? I see little reason why this should trouble thee;
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Thou hast a KING, whom thou art married vnto, yea, the KING of heaven and earth, which if the world knew (as it doth not, in which thou liuest as a stranger,
Thou hast a KING, whom thou art married unto, yea, the KING of heaven and earth, which if the world knew (as it does not, in which thou Livest as a stranger,
and thou (being of the of-spring of God , a member of Iehovahs familie, yea, a Spouse made fit for the King himselfe) shee knowes not thee, esteemes not thee, any more then a foole doth a prize, put into his hand.
and thou (being of the offspring of God, a member of Iehovahs family, yea, a Spouse made fit for the King himself) she knows not thee, esteems not thee, any more then a fool does a prize, put into his hand.
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Fiftly, Art thou not onely despised, but also mis-vsed in the world? Doe the persecuters of the truth, who are of the Deuill their Father, goe about to wrong thee any kinde of way, in thy name, state, person, life, or libertie. Here is thy Shield still against discomfort.
Fifty, Art thou not only despised, but also misused in the world? Doe the persecuters of the truth, who Are of the devil their Father, go about to wrong thee any kind of Way, in thy name, state, person, life, or liberty. Here is thy Shield still against discomfort.
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Never louing husband stood more stoutly for his Wife, then he hath stood and doth stand for his Well-beloued. Remember what he did for his ancient Israel, he reproved even Kings for their sakes .
Never loving husband stood more stoutly for his Wife, then he hath stood and does stand for his Well-beloved. remember what he did for his ancient Israel, he reproved even Kings for their sakes.
What is become of Og, the King of Basan, and Sehon, King of the Amorites, who were great and mightie Princes? Are they not perished long agoe? Felt they not the heauines of his revengefull hand? And what is His hand shortned now, that it cannot redeeme? or hath it no power to deliuer now as well as then? Yes, yes, Before the day was I am he, (saith the LORD, speaking of deliuering Israell from the handes of Babylon, and Babylon into the handes of Chaldea) and there is none can deliuer out of my hand.
What is become of Og, the King of Basan, and Sihon, King of the amorites, who were great and mighty Princes? are they not perished long ago? Felt they not the heaviness of his revengeful hand? And what is His hand shortened now, that it cannot Redeem? or hath it no power to deliver now as well as then? Yes, yes, Before the day was I am he, (Says the LORD, speaking of delivering Israel from the hands of Babylon, and Babylon into the hands of Chaldea) and there is none can deliver out of my hand.
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and away with this pale Sergeant when he comes with heavens fore-decreed Writt to arrest thee, consider, that this thy Christ, thy King, hath like a stout Commander,
and away with this pale sergeant when he comes with heavens fore-decreed Writ to arrest thee, Consider, that this thy christ, thy King, hath like a stout Commander,
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And now, since he is gone into heauen, he hath left thee a Writt of assurance for it, enrolled in the Writings of that famous Doctor of the Gentiles; He must raigne, till he hath put all things vnder his feete;
And now, since he is gone into heaven, he hath left thee a Writ of assurance for it, enrolled in the Writings of that famous Doctor of the Gentiles; He must Reign, till he hath put all things under his feet;
But as for thee, whom Christ hath linked to himselfe, insult thou ouer Death, as Death doth ouer the sonnes of vnbeliefe, O death where is thy sting? O graue where is thy victorie? Thankes be vnto God which giueth me victory through Iesus Christ our Lord.
But as for thee, whom christ hath linked to himself, insult thou over Death, as Death does over the Sons of unbelief, Oh death where is thy sting? O graven where is thy victory? Thanks be unto God which gives me victory through Iesus christ our Lord.
Thus (I say) whatsoeuer the temptations be that trouble thee, the discomforts be that molest thee, arising either from the thought of the Deuils subtiltie, from the sight of thine owne infirmitie, from suspition of the want of constancie, from the contempt of neighbours, malice of enemies, or feare of death, tune but this Text with the voice of faith;
Thus (I say) whatsoever the temptations be that trouble thee, the discomforts be that molest thee, arising either from the Thought of the Devils subtlety, from the sighed of thine own infirmity, from suspicion of the want of constancy, from the contempt of neighbours, malice of enemies, or Fear of death, tune but this Text with the voice of faith;
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in this Text, strike but vpon this string, harpe vpon this poynt with the finger of faith, (That Christ the Spouse of the Church is a King;) and it will make such Musicke to thy soule, that like as (when Dauid played before Saul ) the wicked spirit went from him,
in this Text, strike but upon this string, harp upon this point with the finger of faith, (That christ the Spouse of the Church is a King;) and it will make such Music to thy soul, that like as (when David played before Saul) the wicked Spirit went from him,
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so the troubled spirit will goe from thee, or els at least that disconsonant, and disconsolate, noise betwixt faith and feare, to disquiet thy conscience, will be well qualified, and allayed.
so the troubled Spirit will go from thee, or Else At least that disconsonant, and disconsolate, noise betwixt faith and Fear, to disquiet thy conscience, will be well qualified, and allayed.
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nor yet for corporall meate, set vpon the Table to refresh our bodies withall. For the Kingdome of God consists neither in meates nor drinkes, as the Apostle sheweth .
nor yet for corporal meat, Set upon the Table to refresh our bodies withal. For the Kingdom of God consists neither in Meats nor drinks, as the Apostle shows.
Some of the Iewes, whom Genebrard quoteth, s thinke it to be Sinai, the mount where the Law was deliuered to Moses, and whence he descended in hast when the Israelites erected and worshipped the golden Calfe :
some of the Iewes, whom Genebrard quoteth, s think it to be Sinai, the mount where the Law was Delivered to Moses, and whence he descended in haste when the Israelites erected and worshipped the golden Calf:
One of our owne Countrymen, thinkes it to be meant particularly of the Congregation of Iudah, Beniamin, Ephraim, &c. who gathered themselues together at Ierusalem, in the third moneth of the fifteenth yeare of the raigne of Asa. This opinion I will not censure,
One of our own Countrymen, thinks it to be meant particularly of the Congregation of Iudah, Benjamin, Ephraim, etc. who gathered themselves together At Ierusalem, in the third Monn of the fifteenth year of the Reign of Asa. This opinion I will not censure,
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Neither doth this swerue from the Canon of Scripture: For is not the Kingdome of heauen, that is, the Word of the Kingdome compared to a Supper, and to Meate that perisheth not? And doth not the Apostle call the Sacrament of his last Supper, A Table ? And whereas it is called here, HIS Table, it intimates, that HE is the Founder of this Feast.
Neither does this swerve from the Canon of Scripture: For is not the Kingdom of heaven, that is, the Word of the Kingdom compared to a Supper, and to Meat that Perishes not? And does not the Apostle call the Sacrament of his last Supper, A Table? And whereas it is called Here, HIS Table, it intimates, that HE is the Founder of this Feast.
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but because these follow to be considered off in His Sitting at this Table, therefore my intent is in this onely, to insist on the externall dishes of his Ordinances:
but Because these follow to be considered off in His Sitting At this Table, Therefore my intent is in this only, to insist on the external Dishes of his Ordinances:
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This is one of the things which the Church setteth his greatnesse forth by in my Text, in so much that now, with the Prophet Dauid, euery member of the same may say, He maketh me to feed in greene pastures.
This is one of the things which the Church sets his greatness forth by in my Text, in so much that now, with the Prophet David, every member of the same may say, He makes me to feed in green pastures.
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and sending forth his servants, the Ministers of the Gospell, to toll in guests, and tell them of the feast, both how bountifull it is, and how ready it is;
and sending forth his Servants, the Ministers of the Gospel, to toll in guests, and tell them of the feast, both how bountiful it is, and how ready it is;
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Where we may see, that they which did set light by the seruants call, the Ministers invitation (as they that are out of the Church doe) are threatned, not to taste of that Supper;
Where we may see, that they which did Set Light by the Servants call, the Ministers invitation (as they that Are out of the Church do) Are threatened, not to taste of that Supper;
and onely those are admitted as fit guests, whom the servants gathered out of the high wayes, whom the Ministers of the Gospell are made instruments to turne out of the high way of sinne that leadeth to hell, through the Preaching of the Word.
and only those Are admitted as fit guests, whom the Servants gathered out of the high ways, whom the Ministers of the Gospel Are made Instruments to turn out of the high Way of sin that leads to hell, through the Preaching of the Word.
And who are they, but the Church? Herewith accordeth that of Esay, Vpon this mountaine (meaning the Church) shall the Lord make a feast of fat things, a feast of Wines on the lees, of fat things full of marrow, of Wines on the lees well refined.
And who Are they, but the Church? Herewith accords that of Isaiah, Upon this mountain (meaning the Church) shall the Lord make a feast of fat things, a feast of Wines on the lees, of fat things full of marrow, of Wines on the lees well refined.
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he would haue such daily added to the Church, as are ordained to be saued, that like as Ephraim, Manasseh, Simeon and Beniamin fell from Israel vnto Asa in abundance ;
he would have such daily added to the Church, as Are ordained to be saved, that like as Ephraim, Manasses, Simeon and Benjamin fell from Israel unto Asa in abundance;
and this causeth him to giue gifts vnto men, and to appoint some to be Prophets, some to be Apostles, some teachers, some Pastors, with this Commission, Gather my Saints vnto me, for the augmentation of my body, or addition of members therevnto.
and this Causes him to give Gifts unto men, and to appoint Some to be prophets, Some to be Apostles, Some Teachers, Some Pastors, with this Commission, Gather my Saints unto me, for the augmentation of my body, or addition of members thereunto.
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Secondly, He would haue his Church grow in measure, his Will is, that they which are added to the Church, should haue grace augmented in their hearts, to be more fat, flourishing, and well liking in their age ;
Secondly, He would have his Church grow in measure, his Will is, that they which Are added to the Church, should have grace augmented in their hearts, to be more fat, flourishing, and well liking in their age;
for the strengthening of his faith, increasing of his loue, and bettering of his obedience? So that the beleever may haue equall recourse to Water in Baptisme by meditation, Bread and Wine in the Lords Supper, by participation, to stay his faith on, to strengthen his faith by,
for the strengthening of his faith, increasing of his love, and bettering of his Obedience? So that the believer may have equal recourse to Water in Baptism by meditation, Bred and Wine in the lords Supper, by participation, to stay his faith on, to strengthen his faith by,
And thus while one feedes vpon his pleasures, another vpon his profits, another on his beastly and revengefull lusts, the most hauing the broth of abhominable things in their vessells :
And thus while one feeds upon his pleasures, Another upon his profits, Another on his beastly and revengeful Lustiest, the most having the broth of abominable things in their vessels:
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yea, with such costly delicates, as he feedeth his owne Queene, or Spouse withall, and should send forth his servants, to invite guests to that feast, bidding to come who haue a list and well-come;
yea, with such costly delicates, as he feeds his own Queen, or Spouse withal, and should send forth his Servants, to invite guests to that feast, bidding to come who have a list and welcome;
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nay, their diabolicall impieties, before these supernaturall meates, and spirituall bitts of the Word and Sacraments? Knowest thou of whose providing they are? art thou aware for whom they be prepared? are they not of the King, Christ? are they not for the Church? and can that be course fare, which is of so royall a preparer,
nay, their diabolical impieties, before these supernatural Meats, and spiritual bitts of the Word and Sacraments? Knowest thou of whose providing they Are? art thou aware for whom they be prepared? Are they not of the King, christ? Are they not for the Church? and can that be course fare, which is of so royal a preparer,
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while the Childe is a Baptizing, but out thou must be running, as if it were an Ordinance concerned thee not? Why wilt thou chuse rather to liue in wilfull malice with thy brother,
while the Child is a Baptizing, but out thou must be running, as if it were an Ordinance concerned thee not? Why wilt thou choose rather to live in wilful malice with thy brother,
when as thou maiest so often haue it? If I were but acquainted with thy maladie, I would apply a remedy, according to the skill the Lord hath giuen me.
when as thou Mayest so often have it? If I were but acquainted with thy malady, I would apply a remedy, according to the skill the Lord hath given me.
frame pretences to keepe thee from this Feast, yet I must be terrible in my wordes vnto thee, This King that makes this Banquet, will be wroth with thee, and will send forth his Armies to destroy all such as thou art.
frame pretences to keep thee from this Feast, yet I must be terrible in my words unto thee, This King that makes this Banquet, will be wroth with thee, and will send forth his Armies to destroy all such as thou art.
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on these dainties thou maiest feed, thy meannesse need be no impediment to thee; on these dainties thou must feed, thy greatnesse can be no plea for the contrary.
on these dainties thou Mayest feed, thy meanness need be no impediment to thee; on these dainties thou must feed, thy greatness can be no plea for the contrary.
and thou shalt finde that I tell thee no lie, such sweetnesse shalt thou taste, such goodnesse shalt thou see in the meanest of these Ordinances, euen by thine owne experience.
and thou shalt find that I tell thee no lie, such sweetness shalt thou taste, such Goodness shalt thou see in the Meanest of these Ordinances, even by thine own experience.
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if thou despise Prophesying? How canst thou grow in measure, if thou carest not for Preaching, makest no vse of thy Baptisme, prouest a superficiall and seldome guest at the Lords Table.
if thou despise Prophesying? How Canst thou grow in measure, if thou Carest not for Preaching, Makest not use of thy Baptism, Provest a superficial and seldom guest At the lords Table.
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As then thou tenderest thy conversion to grace, thy confirmation in grace, so delight to be a guest at this Board which Christ spreadeth, take pleasure to make vse of those Ordinances, which like spirituall provision, he hath made readie for his Church, in the Sermons which are Preached, in the Sacraments which are administred amongst vs;
As then thou Tenderest thy conversion to grace, thy confirmation in grace, so delight to be a guest At this Board which christ spreadeth, take pleasure to make use of those Ordinances, which like spiritual provision, he hath made ready for his Church, in the Sermons which Are Preached, in the Sacraments which Are administered among us;
Lastly, Hath Christ made such spirituall provision for his Church? then from hence, to their singular comfort, may all Gods people, that are pinched with penury, assure themselues, they shall neuer starue, for want of needfull sustenance.
Lastly, Hath christ made such spiritual provision for his Church? then from hence, to their singular Comfort, may all God's people, that Are pinched with penury, assure themselves, they shall never starve, for want of needful sustenance.
and that barer Common were better for them? Thy Shepheard sees it is better safetie for thy graces, to furnish thee with a mediocritie, rather then fill thee with a superfluitie of outward blessings.
and that barer Common were better for them? Thy Shepherd sees it is better safety for thy graces, to furnish thee with a mediocrity, rather then fill thee with a superfluity of outward blessings.
Say thou poore Christian, Is not thy body as strong to labour, and thy children as well liking as theirs that haue more abundance? thou canst not deny it.
Say thou poor Christian, Is not thy body as strong to labour, and thy children as well liking as theirs that have more abundance? thou Canst not deny it.
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For it is a greater dishonour to his bountie, then thou art aware off, to thinke that he will with-hold any needfull good thing from any that lead an holy, pure, and vpright life .
For it is a greater dishonour to his bounty, then thou art aware off, to think that he will withhold any needful good thing from any that led an holy, pure, and upright life.
The last remaineth to be handled, which is his presence and residence with HER, implied by HIS Sitting at Table. While the King SITTETH at his Table, my Spikenard sendeth forth the smell thereof.
The last remains to be handled, which is his presence and residence with HER, implied by HIS Sitting At Table. While the King SITTETH At his Table, my Spikenard sends forth the smell thereof.
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THis circumstance subdiuideth it selfe into two members. 1. The fruition the Church hath of Christs sight and sitting, couched vnder the terme of Sitting at Table. 2. The fruit Shee gets by it,
THis circumstance subdivideth it self into two members. 1. The fruition the Church hath of Christ sighed and sitting, couched under the term of Sitting At Table. 2. The fruit She gets by it,
While the King Sitteth at his Table, my Spikenard, &c. Sitteth ]. The Rabbines, who (as I remembred before, by King, vnderstand Iehovah, and by Table, Mount Sinai ) doe by Sitting at Table, take to be meant, the presence or residence of the Lord vpon that Mount with Moses, when he delivered the Law vnto him.
While the King Sitteth At his Table, my Spikenard, etc. Sitteth ]. The Rabbis, who (as I remembered before, by King, understand Jehovah, and by Table, Mount Sinai) do by Sitting At Table, take to be meant, the presence or residence of the Lord upon that Mount with Moses, when he Delivered the Law unto him.
Others, referre it to the presence of Asa, when he was in the middest of the Israelites, congregated and gathered together, to make a Covenant with the Lord.
Others, refer it to the presence of Asa, when he was in the midst of the Israelites, congregated and gathered together, to make a Covenant with the Lord.
For mine owne part, albeit I dare not peremptorily exclude his presence in glory, (because whiles he is at Table with his Saints on earth, he is as well at repast with his Saints in heauen,
For mine own part, albeit I Dare not peremptorily exclude his presence in glory, (Because while he is At Table with his Saints on earth, he is as well At repast with his Saints in heaven,
and whiles the one hath his gracious presence here, the other hath his glorious there) yet I doe rather encline to his presence by grace here: And that for these reasons.
and while the one hath his gracious presence Here, the other hath his glorious there) yet I do rather incline to his presence by grace Here: And that for these Reasons.
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Secondly, Because of the end of her speech, which is to invite the daughters of Ierusalem, (that is) them that are without the Church, to come to Christ.
Secondly, Because of the end of her speech, which is to invite the daughters of Ierusalem, (that is) them that Are without the Church, to come to christ.
and by the sending forth the smell thereof, he meaneth the sounding forth of that Vow with a loud voice, with Trumpets and Cornets, and such like Instruments of Musicke. But letting these passe, others doe by Spikenard vnderstand Faith alone; others Good workes alone;
and by the sending forth the smell thereof, he means the sounding forth of that Voelli with a loud voice, with Trumpets and Cornets, and such like Instruments of Music. But letting these pass, Others do by Spikenard understand Faith alone; Others Good works alone;
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For Good workes doe comfort occasionally, not onely the hearts of the doers themselues, as the example of Iob proueth (who drew comfort from his holy life,
For Good works do Comfort occasionally, not only the hearts of the doers themselves, as the Exampl of Job Proves (who drew Comfort from his holy life,
as the fruits of loue in doing, and patience in suffering, amongst the Thessalonians, were a great refreshing and crowne of reioycing to the holy Apostle,
as the fruits of love in doing, and patience in suffering, among the Thessalonians, were a great refreshing and crown of rejoicing to the holy Apostle,
Now in that shee speakes of Sending forth the smell thereof, we must know that Salomon alludes to the custome of his dayes, in the Easterne parts of the world, where the Hebrewes were, whose manner was at their Nuptialls and Banquetts,
Now in that she speaks of Sending forth the smell thereof, we must know that Solomon alludes to the custom of his days, in the Eastern parts of the world, where the Hebrews were, whose manner was At their Nuptials and Banquets,
for the Brides and Wiues, to besweeten themselues with sweet oyntments, whereof Spikenard was one, that they might savour all ouer their Boardes, to giue not onely other sitters by,
for the Brides and Wives, to besweeten themselves with sweet ointments, whereof Spikenard was one, that they might savour all over their Boards, to give not only other sitters by,
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It seemes (I say) that Salomon alludes to this, to note out vnto vs, that the Faith and Good workes of the Church, doe smell sweetly in Christs nostrills,
It seems (I say) that Solomon alludes to this, to note out unto us, that the Faith and Good works of the Church, do smell sweetly in Christ nostrils,
So long as my Kingly husband, Christ Iesus, is present in his Ordinances, with me the Church militant, the faith and good workes of my members, doe sauour sweetly before God, and amongst men.
So long as my Kingly husband, christ Iesus, is present in his Ordinances, with me the Church militant, the faith and good works of my members, do savour sweetly before God, and among men.
For as Table importes the provision he makes for her, so doth his Sitting at Table, his presence with her. He deales not with his people as a man that invites guests to his house to a feast, who,
For as Table imports the provision he makes for her, so does his Sitting At Table, his presence with her. He deals not with his people as a man that invites guests to his house to a feast, who,
Where, by the third day, some vnderstand, the time of the Gospell, and, by liuing in his sight, Christ his presence in the Gospell, with the Spouses readinesse to heare his sayings .
Where, by the third day, Some understand, the time of the Gospel, and, by living in his sighed, christ his presence in the Gospel, with the Spouses readiness to hear his sayings.
Looke as Gods presence was in Israel with the Arke, so is it amongst his people, with his Word, and Sacraments; I am with you to the end of the world, as he told his Disciples,
Look as God's presence was in Israel with the Ark, so is it among his people, with his Word, and Sacraments; I am with you to the end of the world, as he told his Disciples,
But here the onely Question is, How he is present with his people in these Ordinances? How in the Word? How in Baptisme? How in the Sacrament of the Lords Supper?
But Here the only Question is, How he is present with his people in these Ordinances? How in the Word? How in Baptism? How in the Sacrament of the lords Supper?
First, (I say) as a caruer, for doth not he proportion his Doctrine in the mouthes of his Ministers, to the capacitie and necessitie of his hearers? Cutting such a bit out of such a Text,
First, (I say) as a carver, for does not he proportion his Doctrine in the mouths of his Ministers, to the capacity and necessity of his hearers? Cutting such a bit out of such a Text,
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and such an one out of another, directing his Stewards wisely, and aptly to apply their studies in private, their Sermons in publique, to the occasions of their hearers? He carues resolution to her in her doubts, confutation in her errors, correction for her disorders, &c. Secondly, doth he not in his Word familiarly confer with his Bride, reuealing his minde plainely to her in those matters that are mysteries to the world.
and such an one out of Another, directing his Stewards wisely, and aptly to apply their studies in private, their Sermons in public, to the occasions of their hearers? He carves resolution to her in her doubts, confutation in her errors, correction for her disorders, etc. Secondly, does he not in his Word familiarly confer with his Bride, revealing his mind plainly to her in those matters that Are Mysteres to the world.
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So, reprobates heare the Word as well as the elect, but the elect haue Christ whispering that in their eare out of his Word, that the reprobate can neuer attaine vnto,
So, Reprobates hear the Word as well as the elect, but the elect have christ whispering that in their ear out of his Word, that the Reprobate can never attain unto,
For whiles the Doctrine of the free fauour of God in Christ, of reconciliation with God by Christ, of the excellent priviledges of the faithfull, remission of sinnes, salvation in the heavens, &c. is sounded and preached, are not the soules of beleevers many times ravished, comforted, refreshed, by the inuisible working of the holy Spirit?
For while the Doctrine of the free favour of God in christ, of reconciliation with God by christ, of the excellent privileges of the faithful, remission of Sins, salvation in the heavens, etc. is sounded and preached, Are not the Souls of believers many times ravished, comforted, refreshed, by the invisible working of the holy Spirit?
Secondly, to represent vnto vs, and Sacramentally to show vs, by the outward washing of Water, the inward cleansing of our soules by his blood, that is, by iustification ,
Secondly, to represent unto us, and Sacramentally to show us, by the outward washing of Water, the inward cleansing of our Souls by his blood, that is, by justification,
Thirdly, to put vs in minde of our repentance, new obedience, courage, and care, to show our selues his Souldiers, by warring and fighting against the Deuill, the world, and the flesh.
Thirdly, to put us in mind of our Repentance, new Obedience, courage, and care, to show our selves his Soldiers, by warring and fighting against the devil, the world, and the Flesh.
Lastly, to answere the third Question, How Christ is present in the Lords Supper? We must know, that he is not there Transubstantially, as though the Bread and Wine were turned into the body of Christ, flesh, blood,
Lastly, to answer the third Question, How christ is present in the lords Supper? We must know, that he is not there Transubstantial, as though the Bred and Wine were turned into the body of christ, Flesh, blood,
but these wayes first to keepe vs mindfull of his death, which he endured for vs, in which regard, some haue called the Lords Supper, a Sacrifice of remembrance. Secondly, to strengthen our faith, in the assurance of the continuance of his loue,
but these ways First to keep us mindful of his death, which he endured for us, in which regard, Some have called the lords Supper, a Sacrifice of remembrance. Secondly, to strengthen our faith, in the assurance of the Continuance of his love,
First, It informeth vs of the reason, why Gods people doe so diligently frequent the house of God, are so often present at his Ordinances; (to wit) because they meete their husband, their King, their Sauiour, in such places, at such exercises.
First, It Informeth us of the reason, why God's people do so diligently frequent the house of God, Are so often present At his Ordinances; (to wit) Because they meet their husband, their King, their Saviour, in such places, At such exercises.
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If a poore man, comming to a great mans house, findes the Master of the house to bid him well come, to beare him company, to entertaine him with good cheere, merry talke,
If a poor man, coming to a great men house, finds the Master of the house to bid him well come, to bear him company, to entertain him with good cheer, merry talk,
And although they haue his presence in their houses, shops, fields, walkes, and closets, yet they know here, He is present after a speciall and peculiar manner, to conferre with them about deepe secrets, to carue bitts to them, according to their necessities.
And although they have his presence in their houses, shops, fields, walks, and closets, yet they know Here, He is present After a special and peculiar manner, to confer with them about deep secrets, to carve bitts to them, according to their necessities.
In these Ordinances, they finde their faith strengthened, the couenant of Gods grace sealed, their vnion with Christ ratified, their assurance of persevering in grace, of raising from death, and raigning in glory, confirmed;
In these Ordinances, they find their faith strengthened, the Covenant of God's grace sealed, their Union with christ ratified, their assurance of persevering in grace, of raising from death, and reigning in glory, confirmed;
What wife that loues her husband, doth not delight daily to converse with him at his Table? Marvaile therefore at thy selfe, rather that thou and thy companions take no more delight in such places, at such exercises, then you doe:
What wife that loves her husband, does not delight daily to converse with him At his Table? Marvel Therefore At thy self, rather that thou and thy Sodales take no more delight in such places, At such exercises, then you do:
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but some doe (as the people in Christs dayes did) follow him for the loaues, some for his miracles, some for one corrupt end, some for another, yet there is an holy and chosen generation, who follow him in his Ordinances,
but Some doe (as the people in Christ days did) follow him for the loaves, Some for his Miracles, Some for one corrupt end, Some for Another, yet there is an holy and chosen generation, who follow him in his Ordinances,
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Thinke they to finde Christ in his coate, finde his presence in the graue? Is this one of their meritorious actions? See Christians, see their simplicitie.
Think they to find christ in his coat, find his presence in the graven? Is this one of their meritorious actions? See Christians, see their simplicity.
If Christians who goe but halfe a mile to heare a Sermon Preached vnto them, to be made partakers of the Sacrament, doe not make a better Pilgrimage then this is,
If Christians who go but half a mile to hear a Sermon Preached unto them, to be made partakers of the Sacrament, do not make a better Pilgrimage then this is,
and after what manner most people come to the Preaching of that. One comes with his eyes scarce open, closed vp with that excrementall moisture of ignorance, which the spirituall sleepe in sinne breedeth, with an vnderstanding so darkened, that let the King by his servants lay bitts before him, he cannot see them, Preach as plainely as they can, he cannot vnderstand them;
and After what manner most people come to the Preaching of that. One comes with his eyes scarce open, closed up with that excremental moisture of ignorance, which the spiritual sleep in sin breeds, with an understanding so darkened, that let the King by his Servants lay bitts before him, he cannot see them, Preach as plainly as they can, he cannot understand them;
and so benummed, that he cannot pull it out, to take and cut the meate that is set before him, I meane he comes without faith, without will to beleeue the Word, without an heart to apply the same to his necessitie, according to the nature of the doctrine which is deliuered.
and so benumbed, that he cannot pull it out, to take and Cut the meat that is Set before him, I mean he comes without faith, without will to believe the Word, without an heart to apply the same to his necessity, according to the nature of the Doctrine which is Delivered.
A third comes with the old Grecian disease, the Athenian itch in his eares, that except the Preacher doth amaze his hearers with strange & vncouth straines, aboue the reach of plaine people,
A third comes with the old Grecian disease, the Athenian itch in his ears, that except the Preacher does amaze his hearers with strange & uncouth strains, above the reach of plain people,
If he striues with himselfe to speake to the capacitie of the meanest hearer, and to knocke vpon the conscience of the wickedest liuer, in the plaine euidence and demonstration of the spirit,
If he strives with himself to speak to the capacity of the Meanest hearer, and to knock upon the conscience of the wickedest liver, in the plain evidence and demonstration of the Spirit,
as, that learned Doctor of the Gentiles, Saint Paul did , how nestles he, how lookes he on the glasse? The itch doth so trouble him, his Athenian desires doe so distemper him, that he thinkes euery quarter an houre till the plaine fellow hath done:
as, that learned Doctor of the Gentiles, Faint Paul did, how nestles he, how looks he on the glass? The itch does so trouble him, his Athenian Desires do so distemper him, that he thinks every quarter an hour till the plain fellow hath done:
and it may be, he will haue the manners (as the manner of some is) to rise from the Board while the best dish is a caruing, the best point in handling, which might doe him most good,
and it may be, he will have the manners (as the manner of Some is) to rise from the Board while the best dish is a carving, the best point in handling, which might do him most good,
A fift sort, come all vnbraced before (I had almost said, with brests layd out like Whores and Iezebells ) but I am sure, with breasts open, with hearts naked, vnarmed, vnfenced against the least assault, for want of due preparation;
A fift sort, come all unbraced before (I had almost said, with breasts laid out like Whores and Iezebells) but I am sure, with breasts open, with hearts naked, unarmed, unfenced against the least assault, for want of due preparation;
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then they to their bodies, who, sitting at a Kings Table, doe so dreame of honours and preferments, which shall neuer be, that they minde nothing lesse then the bits that are carued them,
then they to their bodies, who, sitting At a Kings Table, do so dream of honours and preferments, which shall never be, that they mind nothing less then the bits that Are carved them,
And lastly, who amongst vs all doe not come many times with dirtie feete, with impure affections, into Gods Sanctuary, bringing a great deale of worldlinesse, a great deale of drowsinesse with vs. And albeit, we haue smarted for it (in being sent away from many a Sermon, without the sweet bits we were wont to haue,
And lastly, who among us all do not come many times with dirty feet, with impure affections, into God's Sanctuary, bringing a great deal of worldliness, a great deal of drowsiness with us And albeit, we have smarted for it (in being sent away from many a Sermon, without the sweet bits we were wont to have,
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and willing sometimes to beare with vs in our night-attire, as well as to respect vs in our handsomer dresse, he might euen say to vs that are dearest vnto him;
and willing sometime to bear with us in our night-attire, as well as to respect us in our handsomer dress, he might even say to us that Are dearest unto him;
As thus many come vnmannerly to his Word, so as many come as rudely to, and carry themselues as irreverently at his Sacraments. How many simple soules bring their Children to Baptisme, scarce knowing wherefore Baptisme serues, what vse it ought to be off to themselues, what vse in time it may be off to their littles ones? How many are present at that Sacrament,
As thus many come unmannerly to his Word, so as many come as rudely to, and carry themselves as irreverently At his Sacraments. How many simple Souls bring their Children to Baptism, scarce knowing Wherefore Baptism serves, what use it ought to be off to themselves, what use in time it may be off to their littles ones? How many Are present At that Sacrament,
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and their hearts with such wandering thoughts, that there is no roome for diuiner meditations, suiting the occasion, about the Vow made in Baptisme, about the benefits offred in Baptisme, and the ends of Baptisme;
and their hearts with such wandering thoughts, that there is no room for diviner meditations, suiting the occasion, about the Voelli made in Baptism, about the benefits offered in Baptism, and the ends of Baptism;
It is lamentable to consider, what ignorant, vnbeleeuing, irrepentant, disobedient Communicants, thrust themselues vpon this Ordinance, that haue neither skill,
It is lamentable to Consider, what ignorant, unbelieving, irrepentant, disobedient Communicants, thrust themselves upon this Ordinance, that have neither skill,
that know not what to doe, how to behaue themselues in the time of receiuing, not how to set their faith a worke towards God, in the apprehension of his loue, not how to set their loue a-worke towards beleevers, whom they communicate withall, that know not what to doe after receiuing;
that know not what to do, how to behave themselves in the time of receiving, not how to Set their faith a work towards God, in the apprehension of his love, not how to Set their love awork towards believers, whom they communicate withal, that know not what to do After receiving;
frequenting this feast for custome and fashion, partaking after a grosse and carnall manner, not discerning the Lords body, not making any difference betwixt common Bread,
frequenting this feast for custom and fashion, partaking After a gross and carnal manner, not discerning the lords body, not making any difference betwixt Common Bred,
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and common Wine, and Sacramentall. Well then, (beloued) this irreuerent and irreligious frequenting of Gods publique, sacred, Ordinances, by such multitudes of people, duely considered, can a word of reproofe come out of season? I am sure, here wants no ground for it in the Doctrine wee haue now in hand.
and Common Wine, and Sacramental. Well then, (Beloved) this irreverent and irreligious frequenting of God's public, sacred, Ordinances, by such Multitudes of people, duly considered, can a word of reproof come out of season? I am sure, Here Wants no ground for it in the Doctrine we have now in hand.
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Are we well advised, who is here? who trow we is present at the Word, at the Sacraments? Is not the King himselfe? And what King? Why, the King of glory, the great magnificent Spouse, and Bride-grome of the Church;
are we well advised, who is Here? who trow we is present At the Word, At the Sacraments? Is not the King himself? And what King? Why, the King of glory, the great magnificent Spouse, and Bridegroom of the Church;
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His royall, his stately, his honourable, his comfortable presence is there; There he sits, and there he communicates what euer he sees needfull for his Brides salvation.
His royal, his stately, his honourable, his comfortable presence is there; There he sits, and there he communicates what ever he sees needful for his Brides salvation.
Shall wee then dare to come so rudely, not feare to goe so irreligiously into HIS presence? Is he present while his Ministers Preach? and shall we come to the Word with sleepie eyes, itching eares, dirtie faces, proud conceits of our owne knowledge, craftie intentions, to catch the Preacher, naked hearts, without grace to beleeue, without will to apply the things that are taught vs? Come we hither like hypocrites? come hither to scoffe, to sleepe, to laugh? Is Christ present in Baptisme? and shall wee presume to neglect all meditation for our selues, all inuocation for the partie Baptized? Is he lastly, present in the Eucharist? And dare wee to goe to that feast without our wedding garment, without knowledge, faith, repentance, obedience,
Shall we then Dare to come so rudely, not Fear to go so irreligiously into HIS presence? Is he present while his Ministers Preach? and shall we come to the Word with sleepy eyes, itching ears, dirty faces, proud conceits of our own knowledge, crafty intentions, to catch the Preacher, naked hearts, without grace to believe, without will to apply the things that Are taught us? Come we hither like Hypocrites? come hither to scoff, to sleep, to laugh? Is christ present in Baptism? and shall we presume to neglect all meditation for our selves, all invocation for the party Baptised? Is he lastly, present in the Eucharist? And Dare we to go to that feast without our wedding garment, without knowledge, faith, Repentance, Obedience,
and loue? dare we goe to that without any due examination of our soules before hand, concerning the forenamed graces, whither we haue them or no? dare wee receiue grossely and carnally at that, and not shew our selues thankefull, by our new obedience,
and love? Dare we go to that without any due examination of our Souls before hand, Concerning the forenamed graces, whither we have them or not? Dare we receive grossly and carnally At that, and not show our selves thankful, by our new Obedience,
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after we haue eaten of this Supper? Will these things (thinke wee) be well taken at our hands? Is it not greatly to the dishonour of the King? An earthly King will not endure it, that any of HIS guests should come with dirtie shooes into HIS DINING ROOME, lesse can he abide, that they should come vnhandsomely, vncomely to his owne TABLE.
After we have eaten of this Supper? Will these things (think we) be well taken At our hands? Is it not greatly to the dishonour of the King? an earthly King will not endure it, that any of HIS guests should come with dirty shoes into HIS DINING ROOME, less can he abide, that they should come unhandsomely, uncomely to his own TABLE.
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Oh folly to be reproved, oh impudency to be condemned then, to goe so vnpreparedly to, to be so vnreuerent at, the Preaching of the Word, and partaking of the Sacraments, which is the Table whereat Christ sitteth.
O folly to be reproved, o impudence to be condemned then, to go so unpreparedly to, to be so unreverent At, the Preaching of the Word, and partaking of the Sacraments, which is the Table whereat christ Sitteth.
Verily, if this rebuke availes not with vs, to humble vs for the dishonour thus offered to this Sitter at this Board with his Church, wee may be sure he will deale with vs,
Verily, if this rebuke avails not with us, to humble us for the dishonour thus offered to this Sitter At this Board with his Church, we may be sure he will deal with us,
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That I may therefore in the fourth place (and not vnfitly) subioyne a word of Exhortation, let the thought of this presence of Christ in these Ordinances, stirre vs vp to that reuerence and preparation, that the former reproued number doe want.
That I may Therefore in the fourth place (and not unfitly) subjoin a word of Exhortation, let the Thought of this presence of christ in these Ordinances, stir us up to that Reverence and preparation, that the former reproved number do want.
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Be wee to goe but to a feast at an ordinary Gentlemans house, if we know the master of the family will beare vs company at it, wee are very carefull to brush our garments, to robe our selues with our holi-day cloathes, to put on cleane linnen, to wash our face, eyes,
Be we to go but to a feast At an ordinary Gentleman's house, if we know the master of the family will bear us company At it, we Are very careful to brush our garments, to robe our selves with our holiday clothes, to put on clean linen, to wash our face, eyes,
Their course must wee imitate when we ascend to Gods Mount, and goe vp to his house (where he is present) to heare his Word, or receiue the Sacraments.
Their course must we imitate when we ascend to God's Mount, and go up to his house (where he is present) to hear his Word, or receive the Sacraments.
WEE will now proceed to the second poynt, That while Christ is present with his Church in his Ordinances, shee sendeth forth the sauour of Faith and good Workes.
we will now proceed to the second point, That while christ is present with his Church in his Ordinances, she sends forth the savour of Faith and good Works.
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And Saint Paul in his writings vnto the Saints, in these places, speakes of their Faith and good Workes , which like a precious oyntment, did diffuse themselues in their Odour ouer the world.
And Saint Paul in his writings unto the Saints, in these places, speaks of their Faith and good Works, which like a precious ointment, did diffuse themselves in their Odour over the world.
and they be betrothed vnto him, and yet are nothing, but full of infidelitie, and impietie, of vnfaithfulnesse, and vnfruitfulnesse in their hearts, in their liues. Our dayes afford store of such, in whose vessels, there is not one dramme of Spikenard, to cast forth any sweete sauour, either to GOD,
and they be betrothed unto him, and yet Are nothing, but full of infidelity, and impiety, of unfaithfulness, and unfruitfulness in their hearts, in their lives. Our days afford store of such, in whose vessels, there is not one dram of Spikenard, to cast forth any sweet savour, either to GOD,
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or godly men, but rather (with the people in Ioels time ) their stinke goes vp (into the nostrils of God) and their wormewood sends forth the bitternesse thereof:
or godly men, but rather (with the people in Joels time) their stink Goes up (into the nostrils of God) and their wormwood sends forth the bitterness thereof:
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The stinke of their sinnes diffuseth it selfe to the offending of the children of God, to the infecting of the children of men. A good man can scarce in any corner auoyde the smell of their impious and vnrighteous fruits, of their lies, slaunders, blasphemies, ribaldries, and other idle speeches;
The stink of their Sins diffuseth it self to the offending of the children of God, to the infecting of the children of men. A good man can scarce in any corner avoid the smell of their impious and unrighteous fruits, of their lies, slanders, Blasphemies, ribaldries, and other idle Speeches;
And how odiously their VNBELIEFE doth affect the KINGS smell, their distrust in Gods providence, their discontentednesse in prosperitie, their impatience in adversitie, senselesnesse of, and vtter carelesnesse for, the comforts of the Spirit, doe euidently and woefully declare;
And how odiously their VNBELIEFE does affect the KINGS smell, their distrust in God's providence, their discontentedness in Prosperity, their impatience in adversity, senselessness of, and utter carelessness for, the comforts of the Spirit, do evidently and woefully declare;
What? know they not, see they not, that Christ his Bride is not (while her husband sits at Table) without her perfume to please him, and affect the virgins that be her fellowes? Now alas, these vaine-boasters, are as emptie of this perfume as the foolish Virgins lampes were of oyle.
What? know they not, see they not, that christ his Bride is not (while her husband sits At Table) without her perfume to please him, and affect the Virgins that be her Fellows? Now alas, these vaine-boasters, Are as empty of this perfume as the foolish Virgins lamps were of oil.
Let them with Barnabas get to be full of faith , and with Dorcas to be full of good Workes , that God and man may smell the sauour of their Spikenard, and then they may be beleeved,
Let them with Barnabas get to be full of faith, and with Dorcas to be full of good Works, that God and man may smell the savour of their Spikenard, and then they may be believed,
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How oft doth Dauid speake of his faith, and his good fruits, in the Booke of the Psalmes, sometimes reporting how he trusted in God , sometimes how he prayed vnto him , sometimes how he confessed his sinnes vnto him , sometimes how he loued him , sometimes how he delighted in the Saints , sometimes how he pittied his very enemies , sometimes he speakes of his vpright walking , sometimes of his holy talking , sometimes of his zeale for Gods glory , &c. Thus also did Iob , Ezekiah , Paul ,
How oft does David speak of his faith, and his good fruits, in the Book of the Psalms, sometime reporting how he trusted in God, sometime how he prayed unto him, sometime how he confessed his Sins unto him, sometime how he loved him, sometime how he delighted in the Saints, sometime how he pitied his very enemies, sometime he speaks of his upright walking, sometime of his holy talking, sometime of his zeal for God's glory, etc. Thus also did Job, Hezekiah, Paul,
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For, first, God receiues much honour when wee speake of the graces, which he bestoweth vpon vs. Hence it is that wee shall finde Dauid, which reported so much of his owne graces, euer and anon, professing his resolution, to sound forth the Lords prayses.
For, First, God receives much honour when we speak of the graces, which he bestoweth upon us Hence it is that we shall find David, which reported so much of his own graces, ever and anon, professing his resolution, to found forth the lords praises.
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But this, that (as it seemes) in the former Chapter, certaine false Apostles had slaundered him to be a vaine-glorious fellow? Which imputation, to free himselfe from, he spake so of his owne sinceritie as he did.
But this, that (as it seems) in the former Chapter, certain false Apostles had slandered him to be a vainglorious fellow? Which imputation, to free himself from, he spoke so of his own sincerity as he did.
Thirdly, there are many occasions giuen vnto Christians, to haue hard conceits of their brethren, partly, by reason of some infirmities they see in them, partly, by reason of some troubles that fall vpon them.
Thirdly, there Are many occasions given unto Christians, to have hard conceits of their brothers, partly, by reason of Some infirmities they see in them, partly, by reason of Some Troubles that fallen upon them.
and partly, prevent vncharitable conceits of themselues in their godly brethren, they may lawfully speake of their owne Spikenard, of that Faith and those good Workes which the Lord hath besweetned, both their hearts, and their lines withall.
and partly, prevent uncharitable conceits of themselves in their godly brothers, they may lawfully speak of their own Spikenard, of that Faith and those good Works which the Lord hath besweetned, both their hearts, and their lines withal.
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The consideration of this, giues me iust occasion, 1. to finde fault with those Christians which will euer be talking of their infirmities, that they haue no grace, no faith, no goodnesse at all in them.
The consideration of this, gives me just occasion, 1. to find fault with those Christians which will ever be talking of their infirmities, that they have no grace, no faith, no Goodness At all in them.
And yet their consciences can tell them that such and such things the Lord hath inwardly ingrafted in them, such and such fruits the Lord hath enabled them outwardly to bring forth in their liues.
And yet their Consciences can tell them that such and such things the Lord hath inwardly ingrafted in them, such and such fruits the Lord hath enabled them outwardly to bring forth in their lives.
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They know that at such and such a Sermon, the Lord so and so affected their hearts, at such a time gaue them victory ouer such a temptation, at such a time enabled them so and so to pray,
They know that At such and such a Sermon, the Lord so and so affected their hearts, At such a time gave them victory over such a temptation, At such a time enabled them so and so to pray,
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yet because (forsooth) it is not alwayes alike with them, and the Deuill tells them, they are dissemblers, they cry out, I am an hypocrite, a naughtie packe, a wicked creature, nothing but euill lodgeth in me, no whit of goodnesse dwell;
yet Because (forsooth) it is not always alike with them, and the devil tells them, they Are dissemblers, they cry out, I am an hypocrite, a naughty pack, a wicked creature, nothing but evil lodgeth in me, no whit of Goodness dwell;
in mee, I haue no faith, I haue no zeale, I haue no soundnesse, no honestie, &c. Is this to honour God with, and for, the good things he hath done for thee? wrought in thee? Nay, rather is it not to dishonour him, in that thou doest not take notice of his graces, which he hath giuen thee? This is enough to expose the Gospell to disgrace amongst the enemies of the truth.
in me, I have no faith, I have no zeal, I have no soundness, no honesty, etc. Is this to honour God with, and for, the good things he hath done for thee? wrought in thee? Nay, rather is it not to dishonour him, in that thou dost not take notice of his graces, which he hath given thee? This is enough to expose the Gospel to disgrace among the enemies of the truth.
See, see, what arrant hypocrites these Gospellers are, their owne consciences accuse them, their owne mouths condemne them, there is neuer an one of them ALL good.
See, see, what arrant Hypocrites these Evangelists Are, their own Consciences accuse them, their own mouths condemn them, there is never an one of them ALL good.
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Thou art much too blame then, whosoeuer thou art, that art so readie to take part with the Deuill against thy selfe, when yet the Lord in mercy, hath annoynted thy soule with the Spikenard of heaven,
Thou art much too blame then, whosoever thou art, that art so ready to take part with the devil against thy self, when yet the Lord in mercy, hath anointed thy soul with the Spikenard of heaven,
Let me perswade thee to striue against this euill, to take notice of, and (when God may haue any glory, others any good by it) make report, of what the Lord hath done for thy soule.
Let me persuade thee to strive against this evil, to take notice of, and (when God may have any glory, Others any good by it) make report, of what the Lord hath done for thy soul.
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Not vaine-gloriously, as Peter did, when he sayd, Master wee haue forsaken all, and followed thee, what therefore shall be giuen vs ? For this is a thing God would be displeased with,
Not vaingloriously, as Peter did, when he said, Master we have forsaken all, and followed thee, what Therefore shall be given us? For this is a thing God would be displeased with,
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And lastly, to cleere thine owne innocency, when that is called into question. After this manner, and to these ends thou mayest make profession of thy graces; and with the Church.
And lastly, to clear thine own innocency, when that is called into question. After this manner, and to these ends thou Mayest make profession of thy graces; and with the Church.
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NOW commending to GODS blessing what hath beene spoken, touching the Commendation which the Bride giues her Spouse from HIS Greatnesse, I proceed to the prayse of HIS goodnesse, or sweetnesse in the next words. Vers. 12. A bundle of Myrrhe is my well beloued vnto me, he shall lie (or lodge) all night betwixt my breasts.
NOW commending to GOD'S blessing what hath been spoken, touching the Commendation which the Bride gives her Spouse from HIS Greatness, I proceed to the praise of HIS Goodness, or sweetness in the next words. Vers. 12. A bundle of Myrrh is my well Beloved unto me, he shall lie (or lodge) all night betwixt my breasts.
IN which words, we haue two things to consider, 1. What this sweetnesse is for the subiect matter. 2. What this sweetnesse worketh for the subsequent effect.
IN which words, we have two things to Consider, 1. What this sweetness is for the Subject matter. 2. What this sweetness works for the subsequent Effect.
He that applyes the former Verse to the times of King Asa, and to the Vow that the Tribes made in the 15. yeare of his Raigne, doth apply these words to the times of Iehosaphat, Asa's successor, according to the storie written 2 Chron. 17.7.8.9. &c. And by the bundle of Myrrhe, he vnderstands, the sweetnesse of knowledge, which abounded in the dayes of Iehosaphat, by the care which that good King had to send Priests and Levites, with the booke of the Law, through the Tribes of Iudah, and Beniamin; as though Salomon by the spirit of Prophesie should foreshew the Israelitish Church in Iehosaphats time, to speake thus to the prayse of God;
He that Applies the former Verse to the times of King Asa, and to the Voelli that the Tribes made in the 15. year of his Reign, does apply these words to the times of Jehoshaphat, Asa's successor, according to the story written 2 Chronicles 17.7.8.9. etc. And by the bundle of Myrrh, he understands, the sweetness of knowledge, which abounded in the days of Jehoshaphat, by the care which that good King had to send Priests and Levites, with the book of the Law, through the Tribes of Iudah, and Benjamin; as though Solomon by the Spirit of Prophesy should foreshow the Israelitish Church in Iehosaphats time, to speak thus to the praise of God;
And amongst them, some say one thing, some another. Some, by the bundle of Myrrhe, vnderstand the death and passion of Christ, because Myrrhe (as they say) was vsed in Burialls.
And among them, Some say one thing, Some Another. some, by the bundle of Myrrh, understand the death and passion of christ, Because Myrrh (as they say) was used in Burials.
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But I had rather vnderstand, the benefit of Iustification. And that first of all, because at this Center, the somewhat differing opinions of Interpreters doe meete;
But I had rather understand, the benefit of Justification. And that First of all, Because At this Centre, the somewhat differing opinions of Interpreters do meet;
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For when as some expound it of the death of Christ, doth not the Church smell the sweetnes of his Death by the benefit of Iustification? When as others doe meane a most excellent and sweet Odour which the Church doth draw from Christ, by the nostrils of faith, is not Iustification the ground of this smell? yea, the assurance of Iustification is this smell it selfe.
For when as Some expound it of the death of christ, does not the Church smell the sweetness of his Death by the benefit of Justification? When as Others do mean a most excellent and sweet Odour which the Church does draw from christ, by the nostrils of faith, is not Justification the ground of this smell? yea, the assurance of Justification is this smell it self.
Besides, I am sure, Myrrhe doth symbolize and resemble Iustification very fitly. First, Myrrhe distilleth from a tree full of prickes, much like the Egyptian thorne.
Beside, I am sure, Myrrh does symbolise and resemble Justification very fitly. First, Myrrh distilleth from a tree full of pricks, much like the Egyptian thorn.
And whence comes our righteousnesse and justification, but from that tree of Gods eternall planting, Christ Iesus, who was persecuted, thorned, and pierced for our sinnes.
And whence comes our righteousness and justification, but from that tree of God's Eternal planting, christ Iesus, who was persecuted, thorned, and pierced for our Sins.
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Wee see then, what is meant by Myrrhe. And Bundle here, is as much as a ball of Myrrhe, or a bunch of Myrrhe; Mystically an Author of righteousnesse, or Iustifier, [ is my well-beloued ] that is, Christ, so stiled by a loue-title, which the Church giueth him,
we see then, what is meant by Myrrh. And Bundle Here, is as much as a ball of Myrrh, or a bunch of Myrrh; Mystically an Author of righteousness, or Justifier, [ is my well-beloved ] that is, christ, so styled by a love-title, which the Church gives him,
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That Iesus is the iustifier of the Church, is as euident as can be, as from hence, where the Church calleth him Her bundle of Myrrhe. So out of the writings of the Prophets;
That Iesus is the justifier of the Church, is as evident as can be, as from hence, where the Church calls him Her bundle of Myrrh. So out of the writings of the prophets;
If while we seeke to be iustified by Christ, we our selues are also found sinners , &c. And still the Scripture runnes vpon this, that by Christ we are reconciled vnto God, cleansed from sinne, redeemed out of the handes of our enemies;
If while we seek to be justified by christ, we our selves Are also found Sinners, etc. And still the Scripture runs upon this, that by christ we Are reconciled unto God, cleansed from sin, redeemed out of the hands of our enemies;
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As for that other branch of the poynt, that his loue is the ground of this grace, the title Well-beloued, which the church here giueth him, will well carrie it,
As for that other branch of the point, that his love is the ground of this grace, the title Well-beloved, which the Church Here gives him, will well carry it,
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Did not Christ alone satisfie the wrath of the Father? did He not tread the Wine-presse alone? What earthly man holpe him in his Actiue obedience, to performe, a perfect, complete,
Did not christ alone satisfy the wrath of the Father? did He not tread the Winepress alone? What earthly man help him in his Active Obedience, to perform, a perfect, complete,
had the whole wrath of the Father, due to the sinne of man, in full measure poured forth vpon him? Speaketh the Prophet of any els but Christ when he saith, He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was vpon him? And would he euer haue vndergone this, endured this, had it not beene for loue? Doubtlesse, He would not.
had the Whole wrath of the Father, due to the sin of man, in full measure poured forth upon him? Speaketh the Prophet of any Else but christ when he Says, He was wounded for our transgressions, he was Bruised for our iniquities, the chastisement of our peace was upon him? And would he ever have undergone this, endured this, had it not been for love? Doubtless, He would not.
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Very well therefore doth the Church here, to acknowledge her Well beloued to be this Bundle of Myrrhe, and to giue to him, and his loue alone, the honour of her iustification, when as He alone payd the price to purchase it;
Very well Therefore does the Church Here, to acknowledge her Well Beloved to be this Bundle of Myrrh, and to give to him, and his love alone, the honour of her justification, when as He alone paid the price to purchase it;
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but it doth include onely but one facultie in our selues, by which alone wee doe apprehend that righteousnesse of Christ, which the Lord doth impute vnto vs for our Iustification. Whereupon, saith one;
but it does include only but one faculty in our selves, by which alone we do apprehend that righteousness of christ, which the Lord does impute unto us for our Justification. Whereupon, Says one;
but middle causes, which are coyned by hypocrites, as, the strength of free will workes, merits, &c. So that by faith wee are instrumentally iustified, by the obedience of Christ formally, as Zanchius sheweth.
but middle Causes, which Are coined by Hypocrites, as, the strength of free will works, merits, etc. So that by faith we Are instrumentally justified, by the Obedience of christ formally, as Zanchius shows.
For in Iustification, Faith giues nothing, but onely receiueth, and what it receiueth, (being Christ and his righteousnesse) by that very same thing are we iustified.
For in Justification, Faith gives nothing, but only receiveth, and what it receiveth, (being christ and his righteousness) by that very same thing Are we justified.
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So that it may very well be affirmed, that faith iustifieth alone, and yet be a truth too which (I am in hand withall) that by Christ alone wee are iustified.
So that it may very well be affirmed, that faith Justifieth alone, and yet be a truth too which (I am in hand withal) that by christ alone we Are justified.
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For, first of all, doth not the Councell of Trent , absolutely lay downe this? If any shall affirme, that men are iustified by the righteousnesse of Christ formally, let him be accursed. And immediately after;
For, First of all, does not the Council of Trent, absolutely lay down this? If any shall affirm, that men Are justified by the righteousness of christ formally, let him be accursed. And immediately After;
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And this Assertion, they are very stiffe in, alledging for it the Apostles wordes, To him that beleeueth on him that iustifieth the vngodly, is his faith accounted for righteousnesse , that is (say they) God accounts that faith which he findes in a sinner,
And this Assertion, they Are very stiff in, alleging for it the Apostles words, To him that Believeth on him that Justifieth the ungodly, is his faith accounted for righteousness, that is (say they) God accounts that faith which he finds in a sinner,
But (as the Proverbe is) An ill glosse corrupteth the Text. For this Exposition holdes neither with the analogie of faith, nor with the scope of the place.
But (as the Proverb is) an ill gloss corrupteth the Text. For this Exposition holds neither with the analogy of faith, nor with the scope of the place.
when as (as it is well knowne) the drift of the Apostle is there to show, that good workes declare a man to be iust before men, and doe not make a man iust in the sight of God.
when as (as it is well known) the drift of the Apostle is there to show, that good works declare a man to be just before men, and do not make a man just in the sighed of God.
For the Prophet in that place, as some obserue, doth not speake of iustification, but onely of the deliverance that God gaue him out of the hands of his enemies;
For the Prophet in that place, as Some observe, does not speak of justification, but only of the deliverance that God gave him out of the hands of his enemies;
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abuse (I say) and whither I speake right or no, I appeale not onely to St Paul, whose drift is in the fiue first Chapters of the Epistle to the Romanes, to ouerthrow iustification by Workes;
abuse (I say) and whither I speak right or no, I appeal not only to Saint Paul, whose drift is in the fiue First Chapters of the Epistle to the Romans, to overthrow justification by Works;
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and partly ascribe it to the dignitie of Faith, and partly to the merit of good Workes, doe they not rob Christ of that praise which his great kindnesse in iustifying a poore sinner doth deserue? Dealing with this bundle of spirituall Myrrhe, as some report the Arabian followers of Mahomet to deale with that corporall Myrrhe, which they bring to Alexandria to sell, vsing a thousand deceits to sophisticate it,
and partly ascribe it to the dignity of Faith, and partly to the merit of good Works, do they not rob christ of that praise which his great kindness in justifying a poor sinner does deserve? Dealing with this bundle of spiritual Myrrh, as Some report the Arabian followers of Mahomet to deal with that corporal Myrrh, which they bring to Alexandria to fell, using a thousand Deceits to sophisticate it,
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But I pray God, they may neuer haue any vent for such deceitfull Myrrhe, and counterfeit righteousnesse amongst vs. I am sure, the Church entertaines no such stuffe here; but speakes all to the commendation of her Beloued, admitting of no Myrrhe, no righteousnesse,
But I pray God, they may never have any vent for such deceitful Myrrh, and counterfeit righteousness among us I am sure, the Church entertains no such stuff Here; but speaks all to the commendation of her beloved, admitting of no Myrrh, no righteousness,
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I would to God, there were not some Popish Protestants amongst our selues, who must haue some perfume in Natures garden to smell on, some naturall or morall plant of their owne, to put into this Bundle, to mingle with Christs righteousnesse, to iustifie them in the sight of God.
I would to God, there were not Some Popish Protestants among our selves, who must have Some perfume in Nature's garden to smell on, Some natural or moral plant of their own, to put into this Bundle, to mingle with Christ righteousness, to justify them in the sighed of God.
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It may be thou art of a gentle nature, of a curteous behauiour, somewhat disposed to liberalitie out of a vaine-glorious humour, canst not away with the company of the prodigall;
It may be thou art of a gentle nature, of a courteous behaviour, somewhat disposed to liberality out of a vainglorious humour, Canst not away with the company of the prodigal;
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and sweetned with the Myrrhe of his righteousnesse, there is more cause of damnation to be found in them then saluation. It is by grace that wee are iustified, not by Workes. The very faithfull themselues please God no otherwise then in Christ.
and sweetened with the Myrrh of his righteousness, there is more cause of damnation to be found in them then salvation. It is by grace that we Are justified, not by Works. The very faithful themselves please God no otherwise then in christ.
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Now then if the graces that are inwardly wrought, and the Workes that doe outwardly appeare in beleevers themselues, can procure no further acceptance at Gods handes,
Now then if the graces that Are inwardly wrought, and the Works that do outwardly appear in believers themselves, can procure no further acceptance At God's hands,
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then their persons stand iustified, and their sinnes acquitted before GOD in Christ, then questionles (as God once told the idolatrous Israelites) neither thy Workes,
then their Persons stand justified, and their Sins acquitted before GOD in christ, then questionless (as God once told the idolatrous Israelites) neither thy Works,
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That then I may cease to confute thee, & be a counseller vnto thee, let me exhort thee, willingly to giue the Well beloued of the Church, the glory of this grace alone.
That then I may cease to confute thee, & be a Counsellor unto thee, let me exhort thee, willingly to give the Well Beloved of the Church, the glory of this grace alone.
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I finde in the old Law, how that the Lord commanded Moses to make a sweete perfume of Stacte, Onicha, Galbanum, and Franckinsence, and to temper it after the art of an Apothecary, holy and pure.
I find in the old Law, how that the Lord commanded Moses to make a sweet perfume of Stacte, Onitsha, Galbanum, and Franckinsence, and to temper it After the art of an Apothecary, holy and pure.
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And hath the Father commanded a greater then Moses, euen his onely begotten Sonne, to temper an exact and most pure perfume of his owne righteousnesse and obedience for the Father to smell on, that he might be pacified with the Elect, for the Elect to smell on, that they might be iust before GOD. And shall mortall, sinfull, man (contrary to Gods charge) presume to compose the like, out of his owne righteousnes,
And hath the Father commanded a greater then Moses, even his only begotten Son, to temper an exact and most pure perfume of his own righteousness and Obedience for the Father to smell on, that he might be pacified with the Elect, for the Elect to smell on, that they might be just before GOD. And shall Mortal, sinful, man (contrary to God's charge) presume to compose the like, out of his own righteousness,
Shuffle, oh shuffle not in the merit, the dignitie of any good deedes, or desires of thine owne, into this bundle, least like the mixture of Opocalpasum with Myrrhe, it proue deadly to thy soule, as that to the body :
Shuffle, o shuffle not in the merit, the dignity of any good Deeds, or Desires of thine own, into this bundle, least like the mixture of Opocalpasum with Myrrh, it prove deadly to thy soul, as that to the body:
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it omitteth much good, it committeth much euill, that good which it doth, it doth not aright, that euill which it escheweth, is eschewed for by-respects.
it omitteth much good, it Committeth much evil, that good which it does, it does not aright, that evil which it escheweth, is Eschewed for by-respects.
These three things, I say, feriously and wisely thought of, and paused vpon, will much further thee to thinke meanely of thine owne righteousnesse, beest thou neuer so ciuill:
These three things, I say, feriously and wisely Thought of, and paused upon, will much further thee to think meanly of thine own righteousness, Best thou never so civil:
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Good Lord, cannot all my righteousnesse cleere me before thy Tribunall? notwithstanding my ciuilitie, my fidelitie in keeping my word, my gentlenes of nature, my abstaining from the grosse,
Good Lord, cannot all my righteousness clear me before thy Tribunal? notwithstanding my civility, my Fidis in keeping my word, my gentleness of nature, my abstaining from the gross,
The second Meditation, will driue thee to this? What? and for all my righteousnes, doe I breake thy Law, transgresse thy Commandements, in the omission of good, in the commission of euill, in the doing of good,
The second Meditation, will driven thee to this? What? and for all my righteousness, do I break thy Law, transgress thy commandments, in the omission of good, in the commission of evil, in the doing of good,
when as that righteousnesse which iustifieth before thee, must performe an exact obedience to thy most righteous Law, without sweruing one iot from the same.
when as that righteousness which Justifieth before thee, must perform an exact Obedience to thy most righteous Law, without swerving one jot from the same.
Lord, haue the best that euer were cryed out of their owne filthinesse, complained of their natiue vilenes, denied their owne righteousnesse? and shall I be puffed vp with an opinion of mine owne worth? Did so holy a man as Dauid was, so patient a man as Iob was, so good a man as Paul was, cast downe their crownes before the Lambe, acknowledge that in themselues was nothing but sinne, no cleanenes, no good thing? and shall I, a vile creature, farre inferiour to the least of them, stand vpon my patience, my honestie, my goodnesse? Lord, let it be farre from me, &c. And when these Meditations haue brought thee to this passe, produced these effects;
Lord, have the best that ever were cried out of their own filthiness, complained of their native vileness, denied their own righteousness? and shall I be puffed up with an opinion of mine own worth? Did so holy a man as David was, so patient a man as Job was, so good a man as Paul was, cast down their crowns before the Lamb, acknowledge that in themselves was nothing but sin, no cleanenes, no good thing? and shall I, a vile creature, Far inferior to the least of them, stand upon my patience, my honesty, my Goodness? Lord, let it be Far from me, etc. And when these Meditations have brought thee to this pass, produced these effects;
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His righteousnesse, his righteousnesse alone, to discharge me before the Iudge, to fulfill the Law for me, to cure my spirituall sickenes, to couer my naturall filthinesse.
His righteousness, his righteousness alone, to discharge me before the Judge, to fulfil the Law for me, to cure my spiritual sickness, to cover my natural filthiness.
If these Meditations were but duely made vse of by our ciuill Iustitiarians themselues, they would vaile the Bonet, come downe a peg lower in their owne conceits,
If these Meditations were but duly made use of by our civil Iustitiarians themselves, they would veil the Bonnet, come down a peg lower in their own conceits,
and runne altogether out of the garden of nature, into the garden of grace for this Myrrhe, and depend vpon Gods loue alone in Christ Iesus for their iustification.
and run altogether out of the garden of nature, into the garden of grace for this Myrrh, and depend upon God's love alone in christ Iesus for their justification.
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But alas, alas, they meditate not vpon this, and hence it is, that they stand so much vpon their owne worthines, that the righteousnes of Christ, is neither thought on,
But alas, alas, they meditate not upon this, and hence it is, that they stand so much upon their own worthiness, that the righteousness of christ, is neither Thought on,
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Lastly, is Christ the alone Iustifier of the Church, and is his free grace, the ground of it? how thankefull then ought this to perswade Beleevers to be,
Lastly, is christ the alone Justifier of the Church, and is his free grace, the ground of it? how thankful then ought this to persuade Believers to be,
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and how carefull to sing such a Song as the Church here doth to the prayse of their Well-beloued. We vse to say, a Nosegay is worth thankes, especially,
and how careful to sing such a Song as the Church Here does to the praise of their Well-beloved. We use to say, a Nosegay is worth thanks, especially,
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and is not this bundle, this bunch of Myrrhe, Christ his righteousnesse, worthy of praises, being giuen by him as a speciall token of his fauour, to poore, miserable,
and is not this bundle, this bunch of Myrrh, christ his righteousness, worthy of praises, being given by him as a special token of his favour, to poor, miserable,
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and wilt not thou, whom Christ hath chosen as one out of ten, yea, of twentie, to purge thy soule, returne glory to his name? Mary Magdalen loued Christ much,
and wilt not thou, whom christ hath chosen as one out of ten, yea, of twentie, to purge thy soul, return glory to his name? Marry Magdalen loved christ much,
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and purge him with Hysop, which was an Embleme of his cleansing, and cloathing with Christs righteousnesse, his tongue should sing aloud of his righteousnesse .
and purge him with Hyssop, which was an Emblem of his cleansing, and clothing with Christ righteousness, his tongue should sing aloud of his righteousness.
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The sweetnesse of this bundle haue so affected them, that rather then they would any way show themselues vngratefull, they haue not spared to be prodigall of their very liues.
The sweetness of this bundle have so affected them, that rather then they would any Way show themselves ungrateful, they have not spared to be prodigal of their very lives.
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To me the Church alone, not to you daughters of Ierusalem, not to you aliants and strangers to the Common-wealth of Israell is my Beloued a bundle of Myrrhe, a bringer of righteousnesse.
To me the Church alone, not to you daughters of Ierusalem, not to you aliants and Strangers to the Commonwealth of Israel is my beloved a bundle of Myrrh, a bringer of righteousness.
In grace HE (that is God) hath made VS accepted in the Beloued ; (that is, iustified through Christ ) and he will answere, that he meaneth VS, who are chosen in Christ,
In grace HE (that is God) hath made US accepted in the beloved; (that is, justified through christ) and he will answer, that he means US, who Are chosen in christ,
Now who are predestinated, who are the called of God, but the members of the Church? Who shall lay any thing to the charge of Gods Elect? It is God that iustifieth, that is, it is God that iustifieth the Elect .
Now who Are predestinated, who Are the called of God, but the members of the Church? Who shall lay any thing to the charge of God's Elect? It is God that Justifieth, that is, it is God that Justifieth the Elect.
Methinkes, that of S. Iohn in his Reuelation, is very fit for this purpose, where he saith, not that he saw the BEAST with seauen heades, and ten hornes (that is, the enemies of the Church, who vse their wit and authoritie against it) cloathed with the Sunne, that is, with Christs righteousnesse,
Methinks, that of S. John in his Revelation, is very fit for this purpose, where he Says, not that he saw the BEAST with seauen Heads, and ten horns (that is, the enemies of the Church, who use their wit and Authority against it) clothed with the Sun, that is, with Christ righteousness,
How full of terror is this truth, vnto all those that are out of the Church, I meane, not onely those who stand sunning themselues in the Church-yard, that sit swilling in Alehouses, fulfilling their fleshly pleasures, following their worldly profits,
How full of terror is this truth, unto all those that Are out of the Church, I mean, not only those who stand sunning themselves in the Churchyard, that fit swilling in Alehouses, fulfilling their fleshly pleasures, following their worldly profits,
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but also all others, that are no true members of Christs mysticall body, who, though they heare the Word, receiue the Sacraments, &c. yet are voyde of sauing grace, are no spirituall stones of the spirituall building, no Cedar beames in Gods house, that is, no purified, no sanctified ones in Gods familie.
but also all Others, that Are no true members of Christ mystical body, who, though they hear the Word, receive the Sacraments, etc. yet Are void of Saving grace, Are no spiritual stones of the spiritual building, no Cedar beams in God's house, that is, no purified, no sanctified ones in God's family.
It appertaines not to those daughters of Ierusalem, spoken of in the fift verse of this Chapter, who seeme to be of the Church, who brag they are of the Israell of God, and yet are not.
It appertains not to those daughters of Ierusalem, spoken of in the fift verse of this Chapter, who seem to be of the Church, who brag they Are of the Israel of God, and yet Are not.
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thou that with Ahab, hadst rather heare an hundred false Prophets, then one sound Michaiah ; and with Ieroboam , wilt not hearken to the faithfull messengers of the Lord of Hosts;
thou that with Ahab, Hadst rather hear an hundred false prophets, then one found Michaiah; and with Jeroboam, wilt not harken to the faithful messengers of the Lord of Hosts;
thou that with the people in Ieremies time, wilt palliate and defend thy sinnes, professing thou walkest not after Balaim, when as yet the Lord sees thy abhomination in the Valley , being pure in thine owne eyes,
thou that with the people in Jeremiahs time, wilt palliate and defend thy Sins, professing thou walkest not After Balaim, when as yet the Lord sees thy abomination in the Valley, being pure in thine own eyes,
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Thou that with the enemies of Gods Israel, treadest downe the inheritance of the Lord , circumventing them as the Sodomites did Lots house , spreading Net;
Thou that with the enemies of God's Israel, treadest down the inheritance of the Lord, circumventing them as the Sodomites did Lots house, spreading Net;
who hast made a couenant with death, and art with hell at agreement, thinking that when the ouer flowing scourge shall passe through, it shall not touch thee, and so making lies thy refuge, and vnderfalshood hiding thy selfe :
who haste made a Covenant with death, and art with hell At agreement, thinking that when the over flowing scourge shall pass through, it shall not touch thee, and so making lies thy refuge, and vnderfalshood hiding thy self:
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Thou, I say, that carriest of all these, or any of these blacke brandes of the false Church, these non euidences of the true Church, heare thou this word of terror, thou art not iustified by the Lord Iesus and not to be iustified by him, desperate and fearefull must thy condition needes be:
Thou, I say, that carriest of all these, or any of these black brands of the false Church, these non evidences of the true Church, hear thou this word of terror, thou art not justified by the Lord Iesus and not to be justified by him, desperate and fearful must thy condition needs be:
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For besides the absence of those admirable soule rauishing effects, springing from iustification, which thou shalt reade off afterwards , it is an argument of Gods displeasure conceiued against thee, it doth prognosticate, wrath abiding for thee:
For beside the absence of those admirable soul ravishing effects, springing from justification, which thou shalt read off afterwards, it is an argument of God's displeasure conceived against thee, it does prognosticate, wrath abiding for thee:
insomuch, that if the Beloued of the Church, be not this bundle of Myrrhe, TO THEE, TO ME, and become our Righteousnesse, the stinch of our sinnes, will daily prouoke the Lord;
insomuch, that if the beloved of the Church, be not this bundle of Myrrh, TO THEE, TO ME, and become our Righteousness, the stinch of our Sins, will daily provoke the Lord;
Iudge thou then whither this poynt (as sweete as it is to the godly) doth not bring (if thou beest not altogether hopelesse and helpelesse) a sound of terror to thy eares:
Judge thou then whither this point (as sweet as it is to the godly) does not bring (if thou Best not altogether hopeless and helpless) a found of terror to thy ears:
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neither haue, nor are like to haue, any share in? What bountie, what loue is this from Christ to them? Myrrhe it selfe should not more refresh the smell,
neither have, nor Are like to have, any share in? What bounty, what love is this from christ to them? Myrrh it self should not more refresh the smell,
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Onely Beleeuers doe truely reioyce in the assurance of free iustification by Christ. What saith Dauid to this purpose? The RIGHTEOVS shall be glad in the Lord,
Only Believers do truly rejoice in the assurance of free justification by christ. What Says David to this purpose? The RIGHTEOUS shall be glad in the Lord,
Of whom (I say) speakes the Church there, but of her selfe? I confesse that literally those speeches of the Prophet, are to be referred to the reioycing of the Iewes at their returne from captiuitie.
Of whom (I say) speaks the Church there, but of her self? I confess that literally those Speeches of the Prophet, Are to be referred to the rejoicing of the Iewes At their return from captivity.
but also it is the Nostrills, to smell the sweetnesse of this Myrrhe: Looke as the nostrills doe conuey sweete odours to the braine, to refresh the animall spirits, which are there, so doth faith conuey the assurance of iustification, to the rauishing, and delighting of the soule.
but also it is the Nostrils, to smell the sweetness of this Myrrh: Look as the nostrils do convey sweet odours to the brain, to refresh the animal spirits, which Are there, so does faith convey the assurance of justification, to the ravishing, and delighting of the soul.
how ioyfull he is? how much more joyfull then must wee conceiue them to be, who haue testimony in their consciences, that the Lord of glory hath come in by their gates,
how joyful he is? how much more joyful then must we conceive them to be, who have testimony in their Consciences, that the Lord of glory hath come in by their gates,
As the former, so this Doctrine also serues, 1. to lay open the miserable and wretched estate of all carnall and vnregenerate ones, who are no members of the true Church.
As the former, so this Doctrine also serves, 1. to lay open the miserable and wretched estate of all carnal and unregenerate ones, who Are no members of the true Church.
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Their abundance of wealth, their places of honour, their great friends, their merry companions, &c. may peradventure giue them some kind of contentment and delight,
Their abundance of wealth, their places of honour, their great Friends, their merry Sodales, etc. may Peradventure give them Some kind of contentment and delight,
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but to draw out the right sweetnesse of this heauenly Doctrine, to the true comfort of his soule, he wants nostrills, he hath no true iustifying and sauing faith.
but to draw out the right sweetness of this heavenly Doctrine, to the true Comfort of his soul, he Wants nostrils, he hath no true justifying and Saving faith.
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Let then an vnregenerate person (be he what he will, or can be, for wit, learning, wealth, friends, dignitie, &c.) come and put forth that Question, which Ioram put forth to Iehu; Is it peace Iehu, is it peace? It may be answered him,
Let then an unregenerate person (be he what he will, or can be, for wit, learning, wealth, Friends, dignity, etc.) come and put forth that Question, which Ioram put forth to Iehu; Is it peace Iehu, is it peace? It may be answered him,
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What peace so long as thy luxurious fruits, thy couetous fruits, extortions, oppressions, vsuries, deceitfull tricks, thy oathes, lyes, enuyings, backbitings, Sabboth breakings, neglects of Gods worship in the Temple, in the familie, in the closet, contempts of Gods seruants,
What peace so long as thy luxurious fruits, thy covetous fruits, extortions, oppressions, Usuries, deceitful tricks, thy Oaths, lies, envyings, backbitings, Sabbath breakings, neglects of God's worship in the Temple, in the family, in the closet, contempts of God's Servants,
so long as these things remaine in thee, as so many testimonies against thee, that thou art not yet a true member of Christs Spouse the Church? Thou man, thou woman, art like those whom the Lord complaines of by the Prophet;
so long as these things remain in thee, as so many testimonies against thee, that thou art not yet a true member of Christ Spouse the Church? Thou man, thou woman, art like those whom the Lord complains of by the Prophet;
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and the time shall come when in the sence and ioyfull perswasion of the same, they shall be able with all confidence and boldnes, to say, as the Church here doth;
and the time shall come when in the sense and joyful persuasion of the same, they shall be able with all confidence and boldness, to say, as the Church Here does;
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Being a member of the Church, thou art acceptable to God in Christ Iesus, and being acceptable to him, He will reveale his comfortable presence vnto thee, be thy distresse what it can be.
Being a member of the Church, thou art acceptable to God in christ Iesus, and being acceptable to him, He will reveal his comfortable presence unto thee, be thy distress what it can be.
The ioy that the couetous man hath in his bags, the ambitious man in his honours, the voluptuous man in his pleasures, are but sorrow and vexation of spirit, in comparison of that sweete content, that a poore honest soule findeth in his Christ, in his Sauiour.
The joy that the covetous man hath in his bags, the ambitious man in his honours, the voluptuous man in his pleasures, Are but sorrow and vexation of Spirit, in comparison of that sweet content, that a poor honest soul finds in his christ, in his Saviour.
that was naked, and abhominable in the eyes of God, but is now cloathed, and acceptable vnto him? How can this life (I say) be altogether vncapable of comfort, of consolation? If thou thinkest it is (when as Christians haue this priuiledge, to reioyce in the assurance of their iustification) thou thinkest amisse,
that was naked, and abominable in the eyes of God, but is now clothed, and acceptable unto him? How can this life (I say) be altogether uncapable of Comfort, of consolation? If thou Thinkest it is (when as Christians have this privilege, to rejoice in the assurance of their justification) thou Thinkest amiss,
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Therefore by lodging all night betwixt the breasts, is meant, the abiding of Christ as a Iustifier, with the sweetnes of his righteousnesse, in the desires and resolution of a Christian,
Therefore by lodging all night betwixt the breasts, is meant, the abiding of christ as a Justifier, with the sweetness of his righteousness, in the Desires and resolution of a Christian,
and temptation in this world, yet Christ Iesus will neuer forsake it, but will pernoctare, lodge with it all night, nothing shall seperate it from the loue of God in Christ Iesus.
and temptation in this world, yet christ Iesus will never forsake it, but will pernoctare, lodge with it all night, nothing shall separate it from the love of God in christ Iesus.
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That it is the resolution, and desire of the true members of the Church, to retaine and keepe all their life long, that sweetnesse which they smell in the righteousnesse of Christ, that ioy which they haue from their assurance of being iustified freely by Him. This was Dauids resolution;
That it is the resolution, and desire of the true members of the Church, to retain and keep all their life long, that sweetness which they smell in the righteousness of christ, that joy which they have from their assurance of being justified freely by Him. This was David resolution;
Marke, he contents not himselfe to speake in the time present, I DOE reioyce, but he speakes in the Future tense, I WILL reioyce, shewing what his minde and purpose was.
Mark, he contents not himself to speak in the time present, I do rejoice, but he speaks in the Future tense, I WILL rejoice, showing what his mind and purpose was.
Hence it is, that the ioy of Gods people, is called an euerlasting ioy . The complaints of Christians, in the time of spirituall desertion, doe euidently show this.
Hence it is, that the joy of God's people, is called an everlasting joy. The complaints of Christians, in the time of spiritual desertion, do evidently show this.
when the candle of his bright countenance shined vpon mee, when by the light of his sweet comforts, I did walke ioyfully through the darkest temptations:
when the candle of his bright countenance shined upon me, when by the Light of his sweet comforts, I did walk joyfully through the Darkest temptations:
Oh, that it were with me as it was when the rocke, Christ Iesus, poured out rivers of ioy vnto mee, to accheere me in the assurance of iustification by his owne blood.
O, that it were with me as it was when the rock, christ Iesus, poured out Rivers of joy unto me, to accheere me in the assurance of justification by his own blood.
Now what doth this kinde of complaint intimate vnto vs, but that the Church is desirous to retaine that ioy which ariseth from the assurance which shee hath of sharing in the righteousnesse of Christ.
Now what does this kind of complaint intimate unto us, but that the Church is desirous to retain that joy which arises from the assurance which she hath of sharing in the righteousness of christ.
Neither need wee marvaile at it, for why, this sweetnesse, this ioy, which springes from this roote, is one of the most infallible testimonies of the loue of Christ;
Neither need we marvel At it, for why, this sweetness, this joy, which springs from this root, is one of the most infallible testimonies of the love of christ;
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and (if shee takes it so) whatsoeuer shee be carelesse of els, shee will be very carefull to keepe that, and still be desiring to recreate her selfe with the sweetnesse of that. Inasmuch therefore as ioy in the holy Ghost, is a speciall token of the Church her beloueds good will vnto her, shee must needs be carefull to keepe that (except shee be very much out of tune) and still haue that bundle betweene her breasts, in the very night time, that is, that sweetnes in her desires,
and (if she Takes it so) whatsoever she be careless of Else, she will be very careful to keep that, and still be desiring to recreate her self with the sweetness of that. Inasmuch Therefore as joy in the holy Ghost, is a special token of the Church her beloveds good will unto her, she must needs be careful to keep that (except she be very much out of tune) and still have that bundle between her breasts, in the very night time, that is, that sweetness in her Desires,
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First of all, doe Christians desire to keepe that ioy which the assurance of their free iustification by Christ doth effect in them? then this showes, that sound and solid ioy, is permanent, and durable.
First of all, do Christians desire to keep that joy which the assurance of their free justification by christ does Effect in them? then this shows, that found and solid joy, is permanent, and durable.
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It is not flitting, like the ioy of the worldling; it is not vanishing, like the ioy of the hypocrite; it is not perishing, like the ioy of the Epicure. In Gods presence is fulnesse of ioy,
It is not flitting, like the joy of the worldling; it is not vanishing, like the joy of the hypocrite; it is not perishing, like the joy of the Epicure. In God's presence is fullness of joy,
Such earthly things as are most permanent in their owne kinde, are most desired by them that enioy them, euery one will labour after them. This ioy is euer durable:
Such earthly things as Are most permanent in their own kind, Are most desired by them that enjoy them, every one will labour After them. This joy is ever durable:
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And to helpe you hereto, you must not thinke, that it can be gotten for gold, or that siluer shall be weighed for the price thereof . But by these meanes.
And to help you hereto, you must not think, that it can be got for gold, or that silver shall be weighed for the price thereof. But by these means.
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Let not them thinke euer to come to this ioy, who driue out of their owne hearts, all consideration of their owne sinnes, which they haue committed; of Gods iudgements, which they haue deserued; of Gods iustice, which is prouoked; of Gods maiestie, which is offended; that their hearts may feele no smart, their soules may be affected with no sorrow, for their transgressions.
Let not them think ever to come to this joy, who driven out of their own hearts, all consideration of their own Sins, which they have committed; of God's Judgments, which they have deserved; of God's Justice, which is provoked; of God's majesty, which is offended; that their hearts may feel no smart, their Souls may be affected with no sorrow, for their transgressions.
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that so mourning, you may be comforted, and (as they, who after they haue endured many a sore tempest by Sea, come to Arabia, where Myrrhe growes, get it, gather it,
that so mourning, you may be comforted, and (as they, who After they have endured many a soar tempest by Sea, come to Arabia, where Myrrh grows, get it, gather it,
So, let a man heare the sweetest Doctrines of the Gospell, euen of free iustification by Christ, &c. he can smell no sweetnesse in them, he can feele no comfort by them,
So, let a man hear the Sweetest Doctrines of the Gospel, even of free justification by christ, etc. he can smell no sweetness in them, he can feel no Comfort by them,
Doth the Church here giue an example to all her sonnes and daughters, in resoluing that this sweetnesse shall, in desiring that this sweetnesse may, abide in her continually? Then this should teach all those members of the Church, who haue tasted of the ioy of Gods saluation, to endeuour to keepe and maintaine the same.
Does the Church Here give an Exampl to all her Sons and daughters, in resolving that this sweetness shall, in desiring that this sweetness may, abide in her continually? Then this should teach all those members of the Church, who have tasted of the joy of God's salvation, to endeavour to keep and maintain the same.
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With how holy a vehemency doth Paul enforce this vpon the Church her children, both at Philippi, and Thessalonica; Reioyce in the Lord alway, againe, I say reioyce . Reioyce euermore .
With how holy a vehemency does Paul enforce this upon the Church her children, both At Philippi, and Thessalonica; Rejoice in the Lord always, again, I say rejoice. Rejoice evermore.
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Let neither the pleasures of the flesh, nor the profits of the world, nor the companie nor counsell of carnall friends, make thee giue ouer thy private reading, studie,
Let neither the pleasures of the Flesh, nor the profits of the world, nor the company nor counsel of carnal Friends, make thee give over thy private reading, study,
nor the shortnes of the dayes, coole thy forwardnesse, or quayle thy diligence in the hearing of that. I am perswaded, that Dauid did so much reioyce in the favour of God,
nor the shortness of the days, cool thy forwardness, or quail thy diligence in the hearing of that. I am persuaded, that David did so much rejoice in the favour of God,
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So much he seemes to testifie in that 27. Psalme. vers. 4. I desire to dwell in the house of the Lord all my dayes, that I may behold the beautie of the Lord;
So much he seems to testify in that 27. Psalm. vers. 4. I desire to dwell in the house of the Lord all my days, that I may behold the beauty of the Lord;
As if these words were (after a sort) spoken of purpose, to show, that if wee continue our delight in Gods Temple, wee shall continue our sight of Gods beautie, shining vpon vs continually to refresh vs. In the Word, wee shall meete with such sweete sentences, such gracious promises,
As if these words were (After a sort) spoken of purpose, to show, that if we continue our delight in God's Temple, we shall continue our sighed of God's beauty, shining upon us continually to refresh us In the Word, we shall meet with such sweet sentences, such gracious promises,
as will shew Christ vnto vs, as will reveale the vnspeakeable goodnesse of God vnto vs. Experience in the Church of Christ, proues, that many a man and woman, hath gone with a trembling spirit, with a perplexed conscience (because their ioyes were not as they were wont to be) to the hearing of many a Sermon, about the reading of many a Chapter in the Bible,
as will show christ unto us, as will reveal the unspeakable Goodness of God unto us Experience in the Church of christ, Proves, that many a man and woman, hath gone with a trembling Spirit, with a perplexed conscience (Because their Joys were not as they were wont to be) to the hearing of many a Sermon, about the reading of many a Chapter in the bible,
Let but thy delight then in the Word of God abate, and I dare boldly tell thee, thou shalt finde as much to doe to maintaine thy ioy in thy iustification,
Let but thy delight then in the Word of God abate, and I Dare boldly tell thee, thou shalt find as much to do to maintain thy joy in thy justification,
Be sure therefore still to reioyce in the garden of the Scriptures, and be still plucking and sucking the sweetnesse of them, by private studie, and publique hearing.
Be sure Therefore still to rejoice in the garden of the Scriptures, and be still plucking and sucking the sweetness of them, by private study, and public hearing.
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Againe, a serious and frequent Meditation, vpon the excellence of the benefit of free iustification by Christ, is a second help for a CHRISTIAN to maintaine his spirituall ioy.
Again, a serious and frequent Meditation, upon the excellence of the benefit of free justification by christ, is a second help for a CHRISTIAN to maintain his spiritual joy.
So, could but our faith euer and anon, be rubbing out by divine Meditation, the marrow and spirits (as it were) of this bundle of Myrrhe, of this priuiledge, of partaking freely in the righteousnesse of Christ Iesus, it is admirable to thinke what abundance of sweetnesse, wee shall draw out of the same, to the continuall accheering and refreshing of our soules.
So, could but our faith ever and anon, be rubbing out by divine Meditation, the marrow and spirits (as it were) of this bundle of Myrrh, of this privilege, of partaking freely in the righteousness of christ Iesus, it is admirable to think what abundance of sweetness, we shall draw out of the same, to the continual accheering and refreshing of our Souls.
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Yea, but how must I by Meditation rubbe out this sweetnesse? I answere, thou must make, the effects of Iustification, the Obiect, of these thy Meditations.
Yea, but how must I by Meditation rub out this sweetness? I answer, thou must make, the effects of Justification, the Object, of these thy Meditations.
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Secondly, meditate what a rare thing it is, that, whereas thou wert once tyed to a most strict obedience to the Law of God (euen in thine owne person) insomuch that for thy fayling in the least tittle of that obedience,
Secondly, meditate what a rare thing it is, that, whereas thou Wertenberg once tied to a most strict Obedience to the Law of God (even in thine own person) insomuch that for thy failing in the least tittle of that Obedience,
But this freedome from terrors of conscience, comes from iustification, as the Prophet Isaiah signifieth in the 41. Chapter of his Prophecie, the latter part of the tenth verse, being compared with the first part of the foureteenth, where Iacob, who is vpheld with the right hand of Gods righteousnesse, is wished (by the Lord) not to feare, nor be terrified;
But this freedom from terrors of conscience, comes from justification, as the Prophet Isaiah signifies in the 41. Chapter of his Prophecy, the latter part of the tenth verse, being compared with the First part of the foureteenth, where Iacob, who is upheld with the right hand of God's righteousness, is wished (by the Lord) not to Fear, nor be terrified;
, or that are the righteous people , are promised to haue (by Christ their Iustifier) their broken hearts bound vp, to haue beautie instead of ashes, the oyle of ioy in stead of mourning,
, or that Are the righteous people, Are promised to have (by christ their Justifier) their broken hearts bound up, to have beauty instead of Ashes, the oil of joy in stead of mourning,
and the garment of gladnesse instead of the garment of heauinesse. . Fiftly, Meditate what a singular prerogatiue it is to haue hope in death, and that,
and the garment of gladness instead of the garment of heaviness.. Fifty, Meditate what a singular prerogative it is to have hope in death, and that,
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and that, whereas outward troubles and crosses, are tokens of Gods wrath and displeasure to the wicked, they are signes of his loue and favour towardes thee.
and that, whereas outward Troubles and Crosses, Are tokens of God's wrath and displeasure to the wicked, they Are Signs of his love and favour towards thee.
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But this also thou hast by the righteousnesse of Christ. Being iustified by faith (saith Paul) wee glory in tribulations, knowing that tribulation worketh patience, patience experience, experience hope,
But this also thou hast by the righteousness of christ. Being justified by faith (Says Paul) we glory in tribulations, knowing that tribulation works patience, patience experience, experience hope,
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And, that, (whereas Reprobates shall haue that fearefull sentence, denounced against them, Goe yee cursed, &c.) thou art like to heare that sweet voice, speaking to thee;
And, that, (whereas Reprobates shall have that fearful sentence, denounced against them, Go ye cursed, etc.) thou art like to hear that sweet voice, speaking to thee;
Thou spendest many a day vncheerefully, many an houre vncomfortably, because thou doest not so search into the worth of this bundle of Myrrhe, by such Meditations as thou shouldest.
Thou spendest many a day uncheerfully, many an hour uncomfortably, Because thou dost not so search into the worth of this bundle of Myrrh, by such Meditations as thou Shouldst.
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Can the often ruminating on this, that, (by vertue of Christs righteousnesse) thou art at peace with God, freed from the rigour of the Law, redeemed from the curse of the Law, quiet,
Can the often ruminating on this, that, (by virtue of Christ righteousness) thou art At peace with God, freed from the rigour of the Law, redeemed from the curse of the Law, quiet,
truely quiet in thy Conscience, that thou hast right to comfort in afflictions, to hope in death, to perfection of blessednesse at the day of iudgement;
truly quiet in thy Conscience, that thou hast right to Comfort in afflictions, to hope in death, to perfection of blessedness At the day of judgement;
Can (I say) can this chuse, but preserue in thee, that spirituall ioy the Lord hath implanted in thy soule? Giue heed therefore, giue heed to these priviledges,
Can (I say) can this choose, but preserve in thee, that spiritual joy the Lord hath implanted in thy soul? Give heed Therefore, give heed to these privileges,
Thirdly, A Christian shall preserue his ioy, by preseruing his faith. Faith is the nostrill of the soule (as I told you) which sendeth this ioy to the heart, from the apprehension of Christs righteousnesse, looke therefore how that is enfeebled,
Thirdly, A Christian shall preserve his joy, by preserving his faith. Faith is the nostril of the soul (as I told you) which sends this joy to the heart, from the apprehension of Christ righteousness, look Therefore how that is enfeebled,
They, that would haue sweet smells haue free passage to the braine, to refresh the animall spirits that be there, must haue a care to preuent Vlcers from breeding in the nostrills, by drying and strengthening the head, that no superfluities (which are the cause of such Vlcers) flow out of the head into the nostrills.
They, that would have sweet smells have free passage to the brain, to refresh the animal spirits that be there, must have a care to prevent Ulcers from breeding in the nostrils, by drying and strengthening the head, that no superfluities (which Are the cause of such Ulcers) flow out of the head into the nostrils.
Keepe thy heart with all diligence, watch, and obserue that, that the excrements and superfluities of vnbeliefe, doubtings, distrust in Gods prouidence, fleshly ease, giuing way to the loue of earthly things, like so many Vlcers, may not breed in thy faith, and breath our such an vnkinde and stinking Odour,
Keep thy heart with all diligence, watch, and observe that, that the excrements and superfluities of unbelief, doubtings, distrust in God's providence, fleshly ease, giving Way to the love of earthly things, like so many Ulcers, may not breed in thy faith, and breath our such an unkind and stinking Odour,
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How did Dauid eclipse his ioy, and Peter his, when as the one defiled himselfe by adulterie and murther, and the other denyed his Lord and Master, both against the light of their owne consciences.
How did David eclipse his joy, and Peter his, when as the one defiled himself by adultery and murder, and the other denied his Lord and Master, both against the Light of their own Consciences.
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And wherefore is it, that some Christians, who were once wont to reioyce in the sauing health of the God of Iacob, come to be plunged into deepe fits of distresse, our of which they cannot so soone,
And Wherefore is it, that Some Christians, who were once wont to rejoice in the Saving health of the God of Iacob, come to be plunged into deep fits of distress, our of which they cannot so soon,
If thou wouldest walke then continually with the white garments of gladnesse vpon thy soule, beware thou doe not wound thy soule, by giuing way to any sinne,
If thou Wouldst walk then continually with the white garments of gladness upon thy soul, beware thou do not wound thy soul, by giving Way to any sin,
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but endeuour to keepe a cleere conscience before God, and towardes men, holding (as the Apostle adviseth) the mysterie of faith in a pure conscience . To conclude all.
but endeavour to keep a clear conscience before God, and towards men, holding (as the Apostle adviseth) the mystery of faith in a pure conscience. To conclude all.
But not onely to reioyce in impietie against God, in iniquitie against man (as profane ones doe) but also to reioyce in the outward good blessings of God excessiuely or carnally, is that which I advise euery beleeuer to beware of.
But not only to rejoice in impiety against God, in iniquity against man (as profane ones do) but also to rejoice in the outward good blessings of God excessively or carnally, is that which I Advice every believer to beware of.
Euen so, he that admits any transitorie, and worldly thing, at any time, as an equall Obiect of his ioy, with this transcendent treasure of justification, let him tell mee (be he neuer so deare in the eyes of God) whither he depriues not his soule (for the present) of that abundance of comfort, which once the thought of his discharge by Christ, did conuey vnto him.
Even so, he that admits any transitory, and worldly thing, At any time, as an equal Object of his joy, with this transcendent treasure of justification, let him tell me (be he never so deer in the eyes of God) whither he deprives not his soul (for the present) of that abundance of Comfort, which once the Thought of his discharge by christ, did convey unto him.
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least the vnmeasurablenesse of thy worldly ioy, lessen the measure of thy spirituall ioy, which this Bundle of Myrrhe, the righteousnesse of CHRIST IESVS is the ground of.
lest the unmeasurableness of thy worldly joy, lessen the measure of thy spiritual joy, which this Bundle of Myrrh, the righteousness of CHRIST JESUS is the ground of.
Parts of the Text. The reason • the division, because King in the 12. ve• is a stile of Greatnes, and Welbeloued in the 13. verse a title of goodnesse.
Parts of the Text. The reason • the division, Because King in the 12. ve• is a style of Greatness, and Well-beloved in the 13. verse a title of Goodness.
Motiue 1. Against this crueltie the King Christ bendes his wisedome and his power. Ledere servos Dei & Christi tuis persecutionibus desine; quos laesos vltio divina defendit. Cypr. Tract. contra Demetr. fol. 72. Motiue 2. To wrong the Church is vnequall and vniust dealing. 1. With Christ himselfe.
Motive 1. Against this cruelty the King christ bends his Wisdom and his power. Ledere servos Dei & Christ tuis persecutionibus desine; quos Laesos Vltio Divine defendit. Cyprus Tract. contra Demeter. fol. 72. Motive 2. To wrong the Church is unequal and unjust dealing. 1. With christ himself.
Quo impetu venerat, eodem impetu pulsus est, & quantum fotmidinis, & terroris attulit, tantum fortitudinis inuenit & roboris. Cyp. Epist. l. 1. Ep. 1.
Quo impetu venerat, Eodem impetu Pulsus est, & quantum fotmidinis, & terroris attulit, Tantum fortitudinis inuenit & roboris. Cyprus Epistle l. 1. Epistle 1.
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Zanch. Tom. 5 in Epist. ad Ephes. p. 152. Verbum enim sinceris auribus auditum, imprimitur in corde Electorū per Christum: b. e. per Spiri•um Christi.
Zanchius Tom. 5 in Epistle ad Ephesians p. 152. Verbum enim sinceris auribus auditum, imprimitur in cord Electorū per Christ: b. e. per Spiri•um Christ.
Chemnit Har. Evang. cap. 83. col. 1586. At verò hinc inferre velle. Ergo in Doctrina Sacramenti, propositio (panis est corpus meum) etiam est figuratae, hoc verò absurdissimū, & Christi ingenio prorsus contrarium est. Vide etiam. Col. 1587. 1588.
Chemnit Harry Evangelist cap. 83. col. 1586. At verò hinc infer velle. Ergo in Doctrina Sacrament, Proposition (Paris est corpus meum) etiam est figuratae, hoc verò absurdissimū, & Christ ingenio prorsus Contrary est. Vide etiam. Col. 1587. 1588.
Tertull. Apol. p. 815. Nisi homini Deus plaeuerit, deus non erit, homo iam Deo propitiùs esse debebit. The Papists deny Christ to be our alone iustifier three wayes. 1. By their blasphemous Canons.
Tertul Apollinarian p. 815. Nisi Homini Deus plaeuerit, deus non erit, homo iam God propitiùs esse debebit. The Papists deny christ to be our alone justifier three ways. 1. By their blasphemous Canonas.
Canon. XI. Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi, &c. 2. By attributing of iustification to the dignitie of faith.
Canon. XI. Si quis dixerit homines iustificari vel sola imputation iustitiae Christ, etc. 2. By attributing of justification to the dignity of faith.
As Mathiolus cites it out of Galen. Opocalpasum exitiale est, multos { que } nos sorte quadam vidimus nostrae aetatis de cursu mori quòd inscij Myrrham, cui Opocalpasum admistum erat, assumpsissent. Mathio. Comment. in Dios. li. 1. c. 67. Pag. 77.
As Mathiolus cites it out of Galen. Opocalpasum exitial est, multos { que } nos sort Quadam vidimus Nostrae aetatis de cursu Mori quòd inscij Myrrh, cui Opocalpasum admistum erat, assumpsissent. Mathio. Comment. in Dios. li. 1. c. 67. Page 77.
