LI sermons preached by the Reverend Dr. Mark Frank ... being a course of sermons, beginning at Advent, and so continued through the festivals : to which is added a sermon preached at St. Pauls Cross, in the year forty-one, and then commanded to be printed by King Charles the First.
How should we do then to discern the right in Nomine Domini, when he that comes in the Name of the Lord, comes truly so? Many ways peradventure may be given to know it by; but this is the shortest;
How should we do then to discern the right in Nomine Domini, when he that comes in the Name of the Lord, comes truly so? Many ways Peradventure may be given to know it by; but this is the Shortest;
If the multitudes that went before, and that followed after, cry Hosanna to him, if the Saints of former Ages and their successours approve the manner of his coming,
If the Multitudes that went before, and that followed After, cry Hosanna to him, if the Saints of former Ages and their Successors approve the manner of his coming,
but if proud and scornful, with Horse and Chariot, Sword and Spear, instead of Olive Boughs and Branches, with a Sword to cut in sunder the bond of Peace and Unity,
but if proud and scornful, with Horse and Chariot, Sword and Spear, instead of Olive Boughs and Branches, with a Sword to Cut in sunder the bound of Peace and Unity,
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Let him cry out in nomine Domini, talk of the Lord, and take his name into his mouth never so much, 'tis but a meer in nomine, and no more, a meer pretence and name, no Domini, nothing in it really of God;
Let him cry out in nomine Domini, talk of the Lord, and take his name into his Mouth never so much, it's but a mere in nomine, and no more, a mere pretence and name, no Domini, nothing in it really of God;
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nor the multitudes before, nor the multitudes that follow, nor any of the Primitive Christians ever sung Hosanna, gave any blessing or approbation to such comers or their comings.
nor the Multitudes before, nor the Multitudes that follow, nor any of the Primitive Christians ever sung Hosanna, gave any blessing or approbation to such comers or their comings.
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'Tis the business, both Text and Time, the words in hand, the days in hand, the days of holy Advent are to teach us, to sing Hosanna's to our Saviour, to bless God for his coming, to bless him for his coming, all his comings, all his ways of coming to us;
It's the business, both Text and Time, the words in hand, the days in hand, the days of holy Advent Are to teach us, to sing Hosanna's to our Saviour, to bless God for his coming, to bless him for his coming, all his comings, all his ways of coming to us;
but it is one of the ways prescribed by the Church for our better coming to the Feast, by preparing with these multitudes some boughs and branches, some Hosanna's and Benedictus's, some provision of holy thoughts and divine affections for it.
but it is one of the ways prescribed by the Church for our better coming to the Feast, by preparing with these Multitudes Some boughs and branches, Some Hosanna's and Benedictus's, Some provision of holy thoughts and divine affections for it.
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And we have the multitudes before, and the multitudes that follow, all Patriarchs before rejoycing with Father Abraham at his day, and all the Fathers since;
And we have the Multitudes before, and the Multitudes that follow, all Patriarchs before rejoicing with Father Abraham At his day, and all the Father's since;
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They all in their several Generations thought fit yearly to remember it, and so long, even four Advent Sundays together, to prepare the multitudes and people for it;
They all in their several Generations Thought fit yearly to Remember it, and so long, even four Advent Sundays together, to prepare the Multitudes and people for it;
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that so by preaching to them the way and manner of all Christs comings, they might 1. perfectly be instructed who it was and is, that truly comes blessed in the name of the Lord, and not be deceived by pretenders and pretences:
that so by preaching to them the Way and manner of all Christ comings, they might 1. perfectly be instructed who it was and is, that truly comes blessed in the name of the Lord, and not be deceived by pretenders and pretences:
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And all will do it, but those who are afraid to have their comings discovered to be no comings in the name of the Lord by the unlikeness of their comings;
And all will do it, but those who Are afraid to have their comings discovered to be no comings in the name of the Lord by the unlikeness of their comings;
if they should be taught by day, or time, or Text, how far different their ways and comings are, from the humble lowly comings and ways of Christ, whose name they so much pretend to come in,
if they should be taught by day, or time, or Text, how Far different their ways and comings Are, from the humble lowly comings and ways of christ, whose name they so much pretend to come in,
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II. What was their way of blessing, how they did it, NONLATINALPHABET says the Evangelist, they cried, cried it aloud. III. Their Song of Blessing, what they cried, Hosanna to the Son of David:
II What was their Way of blessing, how they did it, Says the Evangelist, they cried, cried it aloud. III. Their Song of Blessing, what they cried, Hosanna to the Son of David:
and Children who went out to Mount Olivet to meet our Saviour at his coming to Ierusalem, when he came riding thither upon an Ass, some of them before him, some behind him, crying out Hosanna.
and Children who went out to Mount Olivet to meet our Saviour At his coming to Ierusalem, when he Come riding thither upon an Ass, Some of them before him, Some behind him, crying out Hosanna.
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though the Apostle will not suffer Women to preach and teach, he will give them leave to sing and pray, to answer the Responses, Antiphones, and Versicles, the Hymns and Psalms;
though the Apostle will not suffer Women to preach and teach, he will give them leave to sing and pray, to answer the Responses, Antiphones, and Versicles, the Hymns and Psalms;
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'Tis no disparagement to any mans honour to be among those multitudes that go out at any time to meet Iesus, no dishonour to say Amen with the meanest in them, to joyn with them in any part or point of Gods Service.
It's no disparagement to any men honour to be among those Multitudes that go out At any time to meet Iesus, no dishonour to say Amen with the Meanest in them, to join with them in any part or point of God's Service.
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You may remember the nobility of the Bereans above the Thessalonians, is by the Scripture Heraldry placed in this, that they received the word with all readiness of mind,
You may Remember the Nobilt of the Bereans above the Thessalonians, is by the Scripture Heraldry placed in this, that they received the word with all readiness of mind,
and searched the Scriptures daily, Acts xvii. 11. in short, were more religious and devout, and earnest in the way of Christ, to worship him then the other.
and searched the Scriptures daily, Acts xvii. 11. in short, were more religious and devout, and earnest in the Way of christ, to worship him then the other.
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'tis St. Chrysostoms own note, to tell us, men are not to put off the work of Devotion and Religion wholly to the Priest and Clerk, as if they only were to sing the Benedictus, Hosanna's, or Allelujahs, and the multitudes only stand looking on;
it's Saint Chrysostom own note, to tell us, men Are not to put off the work of Devotion and Religion wholly to the Priest and Clerk, as if they only were to sing the Benedictus, Hosanna's, or Hallelujahs, and the Multitudes only stand looking on;
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Behold the multitudes here going before, crying, and the multitudes following after, answering them in their Hosanna to the Son of David, all ranks of people, the most secular,
Behold the Multitudes Here going before, crying, and the Multitudes following After, answering them in their Hosanna to the Son of David, all ranks of people, the most secular,
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I cannot say this multitude to the Letter, and in the Story are any unanswerable argument for our Hosanna's. Yet when a multitude does well, 'tis good to follow them:
I cannot say this multitude to the letter, and in the Story Are any unanswerable argument for our Hosanna's. Yet when a multitude does well, it's good to follow them:
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The multitudes before are in the mystery, the Holy Patriarchs, and they that followed are the Prophets. Now what the Patriarchs and Prophets have rejoyc'd at, that must we.
The Multitudes before Are in the mystery, the Holy Patriarchs, and they that followed Are the prophets. Now what the Patriarchs and prophets have rejoiced At, that must we.
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and the Prophet Zachary calls to us to tell it out with Joy, to the Daughter of Sion, tells punctually even of this very joy and coming too, Zach. ix. 9. And what was written before time, either by Patriarch or Prophet, was written for our learning, says the Apostle, Rom. xv. 4. We may do what they did, what they would have us.
and the Prophet Zachary calls to us to tell it out with Joy, to the Daughter of Sion, tells punctually even of this very joy and coming too, Zach ix. 9. And what was written before time, either by Patriarch or Prophet, was written for our learning, Says the Apostle, Rom. xv. 4. We may do what they did, what they would have us.
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Or 2. The multitudes before in the mystery are the Iews, the multitudes that follow are the Gentiles. Both bidden by the Apostle to rejoyce, Rom. xv. 10. Rejoyce ye Gentiles with his people, his people, the Iews, before,
Or 2. The Multitudes before in the mystery Are the Iews, the Multitudes that follow Are the Gentiles. Both bidden by the Apostle to rejoice, Rom. xv. 10. Rejoice you Gentiles with his people, his people, the Iews, before,
3. The multitudes before is the Iewish Synagogue, the multitudes behind the Christian Church; a multitude indeed that cannot be numbred, Revel. vii. 9. of Emperours, and Kings, and Princes;
3. The Multitudes before is the Jewish Synagogue, the Multitudes behind the Christian Church; a multitude indeed that cannot be numbered, Revel. vii. 9. of emperors, and Kings, and Princes;
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Bishops and Priests, Doctors, Martyrs, Confessors, and Virgins, all in their several Orders and Generations, crying, Hosanna to the Son of David, the whole world gone after him.
Bishops and Priests, Doctors, Martyrs, Confessors, and Virgins, all in their several Order and Generations, crying, Hosanna to the Son of David, the Whole world gone After him.
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Before indeed only, Notus in Iudaea Deus, God only known in Iury, Psal. lxxvi. 1. his coming only talkt of in Israel, but after quam admirabile nomen tuum in universa terra!
Before indeed only, Notus in Iudaea Deus, God only known in Jury, Psalm lxxvi. 1. his coming only talked of in Israel, but After quam admirabile Nome tuum in universa terra!
All these multitudes, the Iew with his multitude of Patriarchs, Priests, and Levites, and Singers, and Prophets, with his Sacrifices of Bulls and Rams,
All these Multitudes, the Iew with his multitude of Patriarchs, Priests, and Levites, and Singers, and prophets, with his Sacrifices of Bulls and Rams,
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The Christians, Apostles, Martyrs, Confessors, Doctors, Virgins, Bishops, Priests, and Deacons, and all several Orders in their Choirs and Churches throughout the world, crying out he is come;
The Christians, Apostles, Martyrs, Confessors, Doctors, Virgins, Bishops, Priests, and Deacons, and all several Order in their Choirs and Churches throughout the world, crying out he is come;
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they the Iews before crying he that cometh; we the Christians crying he that is come, or rather he that cometh still, that every day comes to us by his Grace,
they the Iews before crying he that comes; we the Christians crying he that is come, or rather he that comes still, that every day comes to us by his Grace,
So now the Congregation is full, what should we do but begin our Service? when we have Law, and Prophets, and Gospel to countenance and bear us company in our Te Deum and Benedictus, at our Prayers and Praises;
So now the Congregation is full, what should we do but begin our Service? when we have Law, and prophets, and Gospel to countenance and bear us company in our Te God and Benedictus, At our Prayers and Praises;
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the whole practice of all Christian Churches and Congregations, that ever were gathered together in nomine Domini, in the name of the Lord, till these meer nominal verbal Christians that are afraid of the name of him that cometh, of the name of Iesus, of blessing it or bowing at it;
the Whole practice of all Christian Churches and Congregations, that ever were gathered together in nomine Domini, in the name of the Lord, till these mere nominal verbal Christians that Are afraid of the name of him that comes, of the name of Iesus, of blessing it or bowing At it;
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what should we do but add our voices and sing with them? better sure with the multitudes before and behind, the whole multitude of Saints of so many Ager,
what should we do but add our voices and sing with them? better sure with the Multitudes before and behind, the Whole multitude of Saints of so many Ager,
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better their Hosanna and Benedictus to him that cometh in the name of the Lord, then these mens sensless Sermons and Discourses, who come in their own name,
better their Hosanna and Benedictus to him that comes in the name of the Lord, then these men's senseless Sermons and Discourses, who come in their own name,
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'tis not a confused or disorderly note, or way, hudling and confounding all together, but the voice of Order, where every one sings in time, in tune, and place;
it's not a confused or disorderly note, or Way, huddling and confounding all together, but the voice of Order, where every one sings in time, in tune, and place;
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all the powers of my soul, superiour and inferiour, all the organs of my body, all the instruments of my life and living, my estate and means, all to concur in giving praise to God, in celebrating the mercies, the humilities, the condescensions, the out-goings and in-comings of my Redeemer.
all the Powers of my soul, superior and inferior, all the organs of my body, all the Instruments of my life and living, my estate and means, all to concur in giving praise to God, in celebrating the Mercies, the humilities, the condescensions, the outgoings and incomings of my Redeemer.
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Three parts there are in it as in other Songs, Bassus, Tenor, and Altus, the Bass, the Tenor, and the Treble. Hosanna to the Son of David, there's the Bass, the deepest and lowest note, the humanity of Christ in filio David, being the Son of David; the Bass sings that, that's low indeed for him, we can go no lower.
Three parts there Are in it as in other Songs, Bassus, Tenor, and Altus, the Bass, the Tenor, and the Triple. Hosanna to the Son of David, there's the Bass, the Deepest and lowest note, the humanity of christ in filio David, being the Son of David; the Bass sings that, that's low indeed for him, we can go no lower.
Blessed is he that cometh in the name of the Lord, there's the Tenor or middle part, he and the name of the Lord joyn'd together, God and Man united, that's a note higher then the first, the Mediator between God and Man;
Blessed is he that comes in the name of the Lord, there's the Tenor or middle part, he and the name of the Lord joined together, God and Man united, that's a note higher then the First, the Mediator between God and Man;
St. Augustine will have it an Interjection only, to express rejoycing, like that NONLATINALPHABET among the Greeks, or Io triumphe among the Latines. The truth is, 'tis an expression and voice of joy and gladness, though no Interjection:
Saint Augustine will have it an Interjection only, to express rejoicing, like that among the Greeks, or Io triumph among the Latins. The truth is, it's an expression and voice of joy and gladness, though no Interjection:
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and Glory, Psalms and Hymns, and all the other outward expressions of Thanks, Respect, and Joy be given to him who now comes to restore the Kingdom of his Father David.
and Glory, Psalms and Hymns, and all the other outward expressions of Thanks, Respect, and Joy be given to him who now comes to restore the Kingdom of his Father David.
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Nothing too much to be given to the Messiah, for him they always mean by the Son of David: No inward or outward joy enough for the coming of our Redeemer.
Nothing too much to be given to the Messiah, for him they always mean by the Son of David: No inward or outward joy enough for the coming of our Redeemer.
But though Hosanna mean all these several rendrings, yet the construction is no more then Salvum fac, or salva obsecro, Save we beseech thee, like our Vivat Rex, God save the King.
But though Hosanna mean all these several renderings, yet the construction is no more then Salvum fac, or Salva Obsecro, Save we beseech thee, like our Vivat Rex, God save the King.
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and a prayer to God to save and deliver us by and through him, or to him to do it, Salva o••cro, O fili David, O fili for filio. Save us we pray thee, O Son of David.
and a prayer to God to save and deliver us by and through him, or to him to do it, Salva o••cro, O fili David, Oh fili for filio. Save us we pray thee, Oh Son of David.
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The business of a Holiday is holy business; Hosanna business of Christmas, Christs coming so to be solemnized with solemn prayers, and praises, and thanksgivings.
The business of a Holiday is holy business; Hosanna business of Christmas, Christ coming so to be solemnized with solemn Prayers, and praises, and thanksgivings.
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And there is more then so in this Hosanna. It was the close of certain Prayers and Litanies used by the Iewish Synagogues; like our Libera nos Domine, our Good Lord deliver us, in our Litanies. They first reckoned up the names of God, God, Lord, King of Kings, &c. and to each Hosanna; then his Attributes, his Mercy, Truth, &c. to each Hosanna; then what they desired, both in publick and private,
And there is more then so in this Hosanna. It was the close of certain Prayers and Litanies used by the Jewish Synagogues; like our Libera nos Domine, our Good Lord deliver us, in our Litanies. They First reckoned up the names of God, God, Lord, King of Kings, etc. and to each Hosanna; then his Attributes, his Mercy, Truth, etc. to each Hosanna; then what they desired, both in public and private,
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'Tis no new thing it seems, or of Popish Original, to use publick Litanies, and Liturgies; 'tis but what the Church of God has ever had in use, the way from the beginning it always serv'd him in.
It's no new thing it seems, or of Popish Original, to use public Litanies, and Liturgies; it's but what the Church of God has ever had in use, the Way from the beginning it always served him in.
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The very Petitions of the Lords Prayer are all taken out of the Iewish Sedar, or Common-Prayer-Book: and if Christ himself who wanted neither words nor Spirit to pray, thought fit yet notwithstanding to make use of received expressions and antient forms;
The very Petitions of the lords Prayer Are all taken out of the Jewish Sedar, or Common prayer book: and if christ himself who wanted neither words nor Spirit to pray, Thought fit yet notwithstanding to make use of received expressions and ancient forms;
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and prosper in it, that we may have Redemption and Salvation, Grace and Glory, sing Hymns and Songs of Praise to him both in his Kingdom here upon Earth,
and prosper in it, that we may have Redemption and Salvation, Grace and Glory, sing Hymns and Songs of Praise to him both in his Kingdom Here upon Earth,
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And yet besides there is as much Faith as Devotion to be here learn'd from the multitude in this Hosanna. There is an acknowledgment of his Office, that he was Messiah. They it seems believed it.
And yet beside there is as much Faith as Devotion to be Here learned from the multitude in this Hosanna. There is an acknowledgment of his Office, that he was Messiah. They it seems believed it.
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Were filio David well grounded in us, did we really believe him the Son of David, we would also become the Sons of David, who was a man of Prayer and Praise, sons of Praise, sing Hosanna's as fast as any:
Were filio David well grounded in us, did we really believe him the Son of David, we would also become the Sons of David, who was a man of Prayer and Praise, Sons of Praise, sing Hosanna's as fast as any:
in him all fuluess is and dwells, Col. ii. 9. God blessed for ever; Rom. ix. 5. Let's make this acknowledgment of him, profess and proclaim it as they do here call him, the ever blessed.
in him all fuluess is and dwells, Col. ii. 9. God blessed for ever; Rom. ix. 5. Let's make this acknowledgment of him, profess and proclaim it as they do Here call him, the ever blessed.
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Blessed 6. be all his works, actions, and passions, the works of our Redemption, Justification, Sanctification, Glorification, which all come to us only through his Name and Merits.
Blessed 6. be all his works, actions, and passion, the works of our Redemption, Justification, Sanctification, Glorification, which all come to us only through his Name and Merits.
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In a word, bless we our selves in him, think, and profess, and proclaim our selves blessed that Christ is come to us, that we have our part and portion in him;
In a word, bless we our selves in him, think, and profess, and proclaim our selves blessed that christ is come to us, that we have our part and portion in him;
place all our joy, all our rejoycing, all our triumph that he is with us, that the name of the Lord is declared unto us, that by his coming the name of the Lord is called upon us, that we are now of his retinue, that we now belong unto him, that he is daily coming in us.
place all our joy, all our rejoicing, all our triumph that he is with us, that the name of the Lord is declared unto us, that by his coming the name of the Lord is called upon us, that we Are now of his retinue, that we now belong unto him, that he is daily coming in us.
We all of us in excelsis, in our highest, yea, and 2. the very highest, the very most in excelsis of us all, the highest of us, is too low to praise him worthily;
We all of us in Excelsis, in our highest, yea, and 2. the very highest, the very most in Excelsis of us all, the highest of us, is too low to praise him worthily;
yet praise him, O ye highest, ye Kings and Princes of the earth, Kings of the earth and all people, Psal. cxlviii. 11. come down from your excelsis, and lay your Crowns and Scepters at the feet of this King (as S. Luke ) that cometh,
yet praise him, Oh the highest, you Kings and Princes of the earth, Kings of the earth and all people, Psalm cxlviii. 11. come down from your Excelsis, and lay your Crowns and Sceptres At the feet of this King (as S. Lycia) that comes,
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Nay, and yet there are higher then these highest, who are to praise him, Praise him all ye heavens, Psal. cxlviii. 4. Praise him all ye Angels, praise him all his Hosts, ver. 2. So S. Luke intimates it when he expresses it, peace on earth, in Heaven, and glory in the highest:
Nay, and yet there Are higher then these highest, who Are to praise him, Praise him all the heavens, Psalm cxlviii. 4. Praise him all the Angels, praise him all his Hosts, ver. 2. So S. Lycia intimates it when he Expresses it, peace on earth, in Heaven, and glory in the highest:
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glory in Heaven for the peace that is made between Heaven and Earth by him that cometh here in the name of the Lord, by whom says the Apostle all things are reconciled, Whether they be things in Earth,
glory in Heaven for the peace that is made between Heaven and Earth by him that comes Here in the name of the Lord, by whom Says the Apostle all things Are reconciled, Whither they be things in Earth,
that he would magnifie this King that cometh, and exalt his Kingdom that cometh to the clouds, set it above the reach and power of malicious men, make it grow and prosper, maugre all contradiction and opposition of the highest and strongest of the earth.
that he would magnify this King that comes, and exalt his Kingdom that comes to the Clouds, Set it above the reach and power of malicious men, make it grow and prosper, maugre all contradiction and opposition of the highest and Strongest of the earth.
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nothing content or satisfie us in our prayers or praises, but the highest, the highest thankfulness, the highest devotion, the highest expression and way of both, that either the multitudes before,
nothing content or satisfy us in our Prayers or praises, but the highest, the highest thankfulness, the highest devotion, the highest expression and Way of both, that either the Multitudes before,
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and if we follow him strongly with our cries, follow these multitudes close in their Devotion to follow Christ, sing out his praise with courage, pray with fervency, go out to meet him with joy, entertain him with gladness, own his coming with confidence, celebrate it with holy Worship, do all to the highest of our powers:
and if we follow him strongly with our cries, follow these Multitudes close in their Devotion to follow christ, sing out his praise with courage, pray with fervency, go out to meet him with joy, entertain him with gladness, own his coming with confidence, celebrate it with holy Worship, do all to the highest of our Powers:
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and we with all the Saints that went before or followed him, sing Benedictus's and Allelujahs in the highest; to the highest God in the highest Heavens for ever and ever. Amen.
and we with all the Saints that went before or followed him, sing Benedictus's and Hallelujahs in the highest; to the highest God in the highest Heavens for ever and ever. Amen.
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Holy Church sends her Baptists, and Preachers still, four several days together before the time (for so many Advent Sundays or great days of Preparation there are in her ▪ Holy Kalendar ) to do as much.
Holy Church sends her Baptists, and Preachers still, four several days together before the time (for so many Advent Sundays or great days of Preparation there Are in her ▪ Holy Calendar) to do as much.
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Conceive me the voice of one of them to day, of one crying in the Wilderness, in a Land as wild and barren of good, as any Wilderness of Water. Prepare ye the way, &c. Indeed he had need of a better voice than mine, that cries it now to any purpose.
Conceive me the voice of one of them to day, of one crying in the Wilderness, in a Land as wild and barren of good, as any Wilderness of Water. Prepare you the Way, etc. Indeed he had need of a better voice than mine, that cries it now to any purpose.
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Nay, and where old day and way are both pretended to be observ'd, there is too much Wilderness and Desart; so many wild, irregular, unmortified passions and affections, such dry, barren doings,
Nay, and where old day and Way Are both pretended to be observed, there is too much Wilderness and Desert; so many wild, irregular, unmortified passion and affections, such dry, barren doings,
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so much of our own ways, and ends, and interests even in religious business, the streight way deserted but too much, that we had need of some rough Iohn Baptist to thunder it to awaken us.
so much of our own ways, and ends, and interests even in religious business, the straight Way deserted but too much, that we had need of Some rough John Baptist to thunder it to awaken us.
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again and again, over and over, scarce sufficient to keep wild passions under, to work us to a sufficient preparation, to make streight paths, or keep them.
again and again, over and over, scarce sufficient to keep wild passion under, to work us to a sufficient preparation, to make straight paths, or keep them.
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St. Iohn the Gospeller for the day, has only the first part of the Text, the other three have both, S. Mat. iii. 3. S. Luke iii. 4. and S. Mark here in the Text. The Prophet Isaiah, whence the words are taken, has so too, with some addition.
Saint John the Gospeler for the day, has only the First part of the Text, the other three have both, S. Mathew iii. 3. S. Lycia iii. 4. and S. Mark Here in the Text. The Prophet Isaiah, whence the words Are taken, has so too, with Some addition.
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that so every word may be established in our hearts, and in our memories: the Lords way prepared, his paths made strait, the work done against his coming, whensoever,
that so every word may be established in our hearts, and in our memories: the lords Way prepared, his paths made strait, the work done against his coming, whensoever,
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The words are originally the Prophet Isaiah 's, Isa. xl. 3. prophecied by him, but proclaim'd by S. Iohn Baptist, Christs Herald to proclaim his coming,
The words Are originally the Prophet Isaiah is, Isaiah xl. 3. prophesied by him, but proclaimed by S. John Baptist, Christ Herald to proclaim his coming,
But to prepare it for the fuller and easier understanding (for I preach to all) I shall do with the Text as we do with our Rooms and Houses when we prepare and make them ready;
But to prepare it for the fuller and Easier understanding (for I preach to all) I shall do with the Text as we do with our Rooms and Houses when we prepare and make them ready;
And 5. by whom prepared they ought to be, are the particulars, by which I shall lead you in the way, and in the Preparation, prepare you the way to prepare the way of the Lord, and make his paths streight;
And 5. by whom prepared they ought to be, Are the particulars, by which I shall led you in the Way, and in the Preparation, prepare you the Way to prepare the Way of the Lord, and make his paths straight;
The way by which he comes, or we meet him, is, first, the way of Faith. Faith is the way by which he comes into the souls of men, the way in which St. Paul worshipped the God of his Fathers, Acts xxiv. 14. in and by which we first come unto our Lord, and worship him as did our fathers. Prepare your hearts for it, prepare them for him, that when he comes he may find faith upon the earth, in this earth of ours, where e're else he miss it.
The Way by which he comes, or we meet him, is, First, the Way of Faith. Faith is the Way by which he comes into the Souls of men, the Way in which Saint Paul worshipped the God of his Father's, Acts xxiv. 14. in and by which we First come unto our Lord, and worship him as did our Father's. Prepare your hearts for it, prepare them for him, that when he comes he may find faith upon the earth, in this earth of ours, where ever Else he miss it.
and are, and shall be sav'd, the same the Patriarchs promised, the Sacrifices prefigured, the Prophets prophecied of, the Iews expected, the Apostles preach'd of, the world believed on,
and Are, and shall be saved, the same the Patriarchs promised, the Sacrifices prefigured, the prophets prophesied of, the Iews expected, the Apostles preached of, the world believed on,
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With such thoughts as these then are we to set upon our preparation: 1. To break our high and haughty spirits by the consideration of the terrors of the Law, the curses due to them that break it (and alas!
With such thoughts as these then Are we to Set upon our preparation: 1. To break our high and haughty spirits by the consideration of the terrors of the Law, the curses due to them that break it (and alas!
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And then paths here will be the streight and narrow ways, the rigours and austerities of repentance, the streightning our selves of all our former liberties and desires, making our paths so streight and narrow, that no tumour of pride, no swellings of lust, no pack-horses or heavy carriages of the world ▪ or Devil may pass by that way any more, nothing but Christ and his little flock of humble vertues, such as can enter at the streight state, none else henceforward to walk in it.
And then paths Here will be the straight and narrow ways, the rigours and austerities of Repentance, the straightening our selves of all our former Liberties and Desires, making our paths so straight and narrow, that no tumour of pride, no swellings of lust, no packhorses or heavy carriages of the world ▪ or devil may pass by that Way any more, nothing but christ and his little flock of humble Virtues, such as can enter At the straight state, none Else henceforward to walk in it.
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A fourth is Baptism, the way St. Iohn Baptist came in too, a way that nam'd him so, the way that was always thought to lead all to Christ and his Kingdom, that came there in any ordinary way.
A fourth is Baptism, the Way Saint John Baptist Come in too, a Way that named him so, the Way that was always Thought to led all to christ and his Kingdom, that Come there in any ordinary Way.
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Arise and be baptized, Acts xxii. 16. that's the way to the Lord Iesus. The way he sent his Disciples in to bring in the world unto him, St. Mark xvi. 16. whatever shorter way our new men of late have found for their Disciples.
Arise and be baptised, Acts xxii. 16. that's the Way to the Lord Iesus. The Way he sent his Disciples in to bring in the world unto him, Saint Mark xvi. 16. whatever shorter Way our new men of late have found for their Disciples.
a way of which himself professes, that he came not to destroy it (as some vainly delude themselves) but to fulfil it, to perfect, to exalt it to a greater height, from the outward act, to the inward thought;
a Way of which himself Professes, that he Come not to destroy it (as Some vainly delude themselves) but to fulfil it, to perfect, to exalt it to a greater height, from the outward act, to the inward Thought;
And here as the moral Precepts are the great plain way, so the Christian Enh••sements of them to the highest pitch, the regulations of them to right intentions,
And Here as the moral Precepts Are the great plain Way, so the Christian Enh••sements of them to the highest pitch, the regulations of them to right intentions,
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Holy Christian life and conversation in all its parts according to our powers and capacities, is the fifth way to be prepared by them that seek the Lord, and expect to see his face.
Holy Christian life and Conversation in all its parts according to our Powers and capacities, is the fifth Way to be prepared by them that seek the Lord, and expect to see his face.
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And yet if there be room and leave for a private conjecture, the way of Gods providence in his judgments and mercies towards Ierusalem; the way of his mercy in saving the believing,
And yet if there be room and leave for a private conjecture, the Way of God's providence in his Judgments and Mercies towards Ierusalem; the Way of his mercy in Saving the believing,
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and destroying the unbelieving Iew, now near at hand, may come in for a sixth way of the Lord: A way indeed past finding out in all its secret paths,
and destroying the unbelieving Iew, now near At hand, may come in for a sixth Way of the Lord: A Way indeed passed finding out in all its secret paths,
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And here S. Iohn Baptist tells the people the Kingdom of Heaven is now at hand, S. Matth. 3. 2. which (by comparing it with that wrath to come, threatned to the Pharisees and Sadduces, v. 7. with his exhortation to flee from it,
And Here S. John Baptist tells the people the Kingdom of Heaven is now At hand, S. Matthew 3. 2. which (by comparing it with that wrath to come, threatened to the Pharisees and Sadducees, v. 7. with his exhortation to flee from it,
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and by the coming of the great and dreadful day of the Lord, mentioned by the Prophet Malachi iv. 5. in the place where S. Iohn Baptists coming is foretold;
and by the coming of the great and dreadful day of the Lord, mentioned by the Prophet Malachi iv. 5. in the place where S. John Baptists coming is foretold;
but ver. 1, &c. S. Iohns inviting to repentance to divert or shun it) can be no other than Christs coming in Judgment against Ierusalem, to execute vengeance upon his enemies, and deliver his faithful servants:
but ver. 1, etc. S. Iohns inviting to Repentance to divert or shun it) can be no other than Christ coming in Judgement against Ierusalem, to execute vengeance upon his enemies, and deliver his faithful Servants:
Not only shew me thy ways, O Lord, says David, but teach me thy paths too, Psal. xxv. 3. Not only to rectifie the outward action, but the inward thoughts;
Not only show me thy ways, Oh Lord, Says David, but teach me thy paths too, Psalm xxv. 3. Not only to rectify the outward actium, but the inward thoughts;
and 2. of all things generally in that way, all the several tracks of vertue, none to be omitted, seeing the paths indefinitely, one as well as another, (none as I hear excepted) are here to be made strait:
and 2. of all things generally in that Way, all the several tracks of virtue, none to be omitted, seeing the paths indefinitely, one as well as Another, (none as I hear excepted) Are Here to be made strait:
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And viam first, then semitas, the plain way of the Commandments for beginners, the harder and streighter way of Counsels for great proficie•ts and perfect men.
And viam First, then semitas, the plain Way of the commandments for beginners, the harder and straighter Way of Counsels for great proficie•ts and perfect men.
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Non sunt viae meae, viae vestrae, Isa, lv. 8. His ways are not ours, ours are Lust, Covetousness, Ambition, Hypocrisie, meer superficial and external Works, Vanity and Error.
Non sunt Viae meae, Viae Vestrae, Isaiah, lv. 8. His ways Are not ours, ours Are Lust, Covetousness, Ambition, Hypocrisy, mere superficial and external Works, Vanity and Error.
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all mine, says God, Ezek. xviii. 4. Our Bodies too, they are Gods, 1 Cor. vi. 20. bodies and spirits all his, made and prepared for his own way and Service;
all mine, Says God, Ezekiel xviii. 4. Our Bodies too, they Are God's, 1 Cor. vi. 20. bodies and spirits all his, made and prepared for his own Way and Service;
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Prepare your hearts unto the Lord, says the Prophet Samuel, 1 Sam. vii. 3. And make streight paths for your feet, says the Apostle, Heb. xii. 13. Law and Gospel both for preparation.
Prepare your hearts unto the Lord, Says the Prophet Samuel, 1 Sam. vii. 3. And make straight paths for your feet, Says the Apostle, Hebrew xii. 13. Law and Gospel both for preparation.
If thou come to serve the Lord, prepare thy soul, says the Son of Sirach, Ecclus. ii. 1. 2. If thou goest into his house, prepare thy foot, keep it, keep an eye over it, that it slip not there, says the Son of David, Eccles. v. 1. go not in rashly,
If thou come to serve the Lord, prepare thy soul, Says the Son of Sirach, Ecclus ii. 1. 2. If thou goest into his house, prepare thy foot, keep it, keep an eye over it, that it slip not there, Says the Son of David, Eccles. v. 1. go not in rashly,
and in haste. 3. Prepare thy mouth too, that it be not too hasty to utter any thing, says he, ver. 2. 4. If thou goest any where to pray, before thou prayest prepare thy self, Ecclus. xviii. 23. they that fear the Lord will do so, Ecclus. ii. 17. will prepare their hearts,
and in haste. 3. Prepare thy Mouth too, that it be not too hasty to utter any thing, Says he, ver. 2. 4. If thou goest any where to pray, before thou Prayest prepare thy self, Ecclus xviii. 23. they that Fear the Lord will do so, Ecclus ii. 17. will prepare their hearts,
No way to become great, mighty, and powerful with God or Man, like preparing Gods way in righteousness, keeping our selves streight to the ways of God;
No Way to become great, mighty, and powerful with God or Man, like preparing God's Way in righteousness, keeping our selves straight to the ways of God;
a reward sufficient to establish it for a duty. That we may do it as we should, we are now next to enquire what is meant by this preparing and making streight,
a reward sufficient to establish it for a duty. That we may do it as we should, we Are now next to inquire what is meant by this preparing and making straight,
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Or 2. from NONLATINALPHABET angulus a corner, and may be rendred Angulate, corner it out, and lay it to the line and rule. And then to prepare, will be to make it smooth, regular, and equal.
Or 2. from Angle a corner, and may be rendered Angulate, corner it out, and lay it to the line and Rule. And then to prepare, will be to make it smooth, regular, and equal.
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Put them together, and to prepare the way will be to remove all soil and filth, all blocks and impediments, all roughness and unevenness out of our ways, which are like any ways to hinder our Lords coming to us,
Put them together, and to prepare the Way will be to remove all soil and filth, all blocks and impediments, all roughness and unevenness out of our ways, which Are like any ways to hinder our lords coming to us,
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to regulate and order our paths to the rule of his Commandments, to the squares of righteousness, is to make streight paths: both together compleat the preparation, which we will consider first in general, then in particular:
to regulate and order our paths to the Rule of his commandments, to the squares of righteousness, is to make straight paths: both together complete the preparation, which we will Consider First in general, then in particular:
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We cannot find how in general to prepare his way better then by the words that follow immediately in the Prophet Isa. xl. 4. and are so repeated also by S. Luke ii•. 5. Every Valley shall be filled,
We cannot find how in general to prepare his Way better then by the words that follow immediately in the Prophet Isaiah xl. 4. and Are so repeated also by S. Lycia ii•. 5. Every Valley shall be filled,
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Every Valley must be filled, the empty valleys of our Souls filled up with the fruits of all good works; these valleys must stand so thick with such holy corn, with all good fruits, that they laugh and fing, make us sing merrily, the praises of the Lord. 2. Every Mountain and Hill must be brought low, all our proud high thoughts laid down.
Every Valley must be filled, the empty valleys of our Souls filled up with the fruits of all good works; these valleys must stand so thick with such holy corn, with all good fruits, that they laugh and Fing, make us sing merrily, the praises of the Lord. 2. Every Mountain and Hill must be brought low, all our proud high thoughts laid down.
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our very natural reason and understanding submitted to the obedience of faith. 3. The crooked ways must be made streight, all our crooked ways, distorted actions, perverse affections, all that is awry or swerving from the rule of Gods Commandments must be rectified and set right. 4. All the rough ways made smooth, all our roughnesses and unevennesses natural or customary made smooth and level, no stones of offence, no thorns,
our very natural reason and understanding submitted to the Obedience of faith. 3. The crooked ways must be made straight, all our crooked ways, distorted actions, perverse affections, all that is awry or swerving from the Rule of God's commandments must be rectified and Set right. 4. All the rough ways made smooth, all our roughnesses and unevennesses natural or customary made smooth and level, no stones of offence, no thorns,
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Bring down the hills by humility and obedience. Streighten the crooked by righteousness and uprightness. Smooth the rough ways with meekness, gentleness, and charity.
Bring down the hills by humility and Obedience. Straighten the crooked by righteousness and uprightness. Smooth the rough ways with meekness, gentleness, and charity.
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Rull down the haughty towring thoughts, raise up the groveling mind, rectifie the perverse intentions, smooth the rough and uneven passions of the soul, prepare them all;
Rull down the haughty towering thoughts, raise up the groveling mind, rectify the perverse intentions, smooth the rough and uneven passion of the soul, prepare them all;
If we consider the way of the Lord as of one coming against us for destruction, prepare we then as the men of Bethulia did against Holofernes, Judeth iv. 4, 5. They sent messengers into all the coasts, they possessed themselves beforehand of the tops of the high mountains, they fortified the villages, laid up victuals for the provision of War, and gave charge to keep the passages, ver. 7. so they prepared, do we so too;
If we Consider the Way of the Lord as of one coming against us for destruction, prepare we then as the men of Bethulia did against Holofernes, Judeth iv. 4, 5. They sent messengers into all the coasts, they possessed themselves beforehand of the tops of the high Mountains, they fortified the villages, laid up victuals for the provision of War, and gave charge to keep the passages, ver. 7. so they prepared, do we so too;
fortifie we the poor villages of our weak natures by strong and holy resolutions, gather we together all kind of provision for our souls out of the Holy Scriptures, by constant reading and meditation, keep all the passages of them with care and vigilance,
fortify we the poor villages of our weak nature's by strong and holy resolutions, gather we together all kind of provision for our Souls out of the Holy Scriptures, by constant reading and meditation, keep all the passages of them with care and vigilance,
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and send out messengers into all the coasts of heaven and earth, send up our prayers to the God of Heaven for help, our desires to the Saints upon the earth to assist us with their devotions, advice and company.
and send out messengers into all the coasts of heaven and earth, send up our Prayers to the God of Heaven for help, our Desires to the Saints upon the earth to assist us with their devotions, Advice and company.
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Stand we thus ready armed in the way, our head covered with the hope of salvation for a Helmet, our breast armed with righteousness for a Breast-plate, our body defended with the Habergeon of a holy conversation, in our left hand the Shield of Faith,
Stand we thus ready armed in the Way, our head covered with the hope of salvation for a Helmet, our breast armed with righteousness for a Breastplate, our body defended with the Habergeon of a holy Conversation, in our left hand the Shield of Faith,
and in our right hand Alms far better then the strongest Spear, says the Son of Sirach, Ecclus. xxix. 13. the Sword of the Holy Spirit, the word of truth girt to our loins, the bow and arrows of the holy fear of Gods Judgments hanging on our shoulders, the Cross of Christ for our Sling, and himself for the stone to smite our grand enemy in the fore-head,
and in our right hand Alms Far better then the Strongest Spear, Says the Son of Sirach, Ecclus xxix. 13. the Sword of the Holy Spirit, the word of truth girded to our loins, the bow and arrows of the holy Fear of God's Judgments hanging on our shoulders, the Cross of christ for our Sling, and himself for the stone to smite our grand enemy in the forehead,
then prepare we the way as is usual at the entertainment of great Princes. Now at such times they sweep or wash the ways and streets, they pave, they gravel them, they rail them in, they hang them with Tapestry, they strew them with Rushes and Flowers, they set guards to fence the ranks,
then prepare we the Way as is usual At the entertainment of great Princes. Now At such times they sweep or wash the ways and streets, they pave, they gravel them, they rail them in, they hang them with Tapestry, they strew them with Rushes and Flowers, they Set guards to fence the ranks,
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Wash all our ways with tears, sweep them with the besom of confession, pave them with pious vows and purposes, spread them over with fair amendment, rail them in by the obedience of faith and daily caution, adorn them by the imitation of the lives of holy Saints, set them like so many pictures in Tapestry before thee, shrew them with sweet Herbs and Flowers;
Wash all our ways with tears, sweep them with the besom of Confessi, pave them with pious vows and Purposes, spread them over with fair amendment, rail them in by the Obedience of faith and daily caution, adorn them by the imitation of the lives of holy Saints, Set them like so many pictures in Tapestry before thee, shrew them with sweet Herbs and Flowers;
the Roses of Chastity, the Lillies of Purity, the Balm of Charity, the Hyssop of Humility, the Violets of Patience, the Woodbines of Hope and Love, the Bays of Constancy, all the sweets of piety and vertue, guard the way, guard all the ways with attention and godly zeal,
the Roses of Chastity, the Lilies of Purity, the Balm of Charity, the Hyssop of Humility, the Violets of Patience, the Woodbines of Hope and Love, the Bays of Constancy, all the sweets of piety and virtue, guard the Way, guard all the ways with attention and godly zeal,
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Our Souls so ordered, out Meditations of the Law so regulated, our Repentance so adorned, our Baptisms so accompanied, our Obedience so fulfilled, Gods Providence and way of dealing with us so accepted, with clean hearts, grounded resolutions,
Our Souls so ordered, out Meditations of the Law so regulated, our Repentance so adorned, our Baptisms so accompanied, our obedience so fulfilled, God's Providence and Way of dealing with us so accepted, with clean hearts, grounded resolutions,
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All these the Pharisees did, and yet for all that, none of them keeps the Law, says Christ. The Law is not fulfilled by the external act, the Commandments not kept by the outward performance, 'tis the inward spirit of Charity, when they are done with that, that only keeps them:
All these the Pharisees did, and yet for all that, none of them keeps the Law, Says christ. The Law is not fulfilled by the external act, the commandments not kept by the outward performance, it's the inward Spirit of Charity, when they Are done with that, that only keeps them:
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not do one way in adversity, another way in prosperity: one Religion when the days are calm and quiet, another when the days are stormy and troublesom. Rectas facite in deserto, so it is in the Prophet and Hebrew Text, Isa. xl. 3. Make his paths streight in the Desart, even when we are deserted of all,
not do one Way in adversity, Another Way in Prosperity: one Religion when the days Are Cam and quiet, Another when the days Are stormy and troublesome. Righteous Facite in Deserto, so it is in the Prophet and Hebrew Text, Isaiah xl. 3. Make his paths straight in the Desert, even when we Are deserted of all,
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when we are in the barren and dry Wilderness, where no water is, no earthly comfort about us, in the greatest tribulation, we must keep us still to uprightness and honesty; that's the way to Christ: however for a while he seem to be far from us, thither it will bring us after a while;
when we Are in the barren and dry Wilderness, where no water is, no earthly Comfort about us, in the greatest tribulation, we must keep us still to uprightness and honesty; that's the Way to christ: however for a while he seem to be Far from us, thither it will bring us After a while;
he that fails or offends in one is guilty of all, S. Iames ii. 10. If all be not streight, all the paths as well as the ways that you have heard, all the little ways as well as the great, according to our poor power,
he that fails or offends in one is guilty of all, S. James ii. 10. If all be not straight, all the paths as well as the ways that you have herd, all the little ways as well as the great, according to our poor power,
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desert and forsake our selves a little, renounce our own ways quite, seek not our own but his, streighten our selves a little of our own lusts and liberties, of our own desires and ways, that the only way to make his streight,
desert and forsake our selves a little, renounce our own ways quite, seek not our own but his, straighten our selves a little of our own Lustiest and Liberties, of our own Desires and ways, that the only Way to make his straight,
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I confess the Ministers and Preachers of the Word are the publick messengers and harbingers who are sent to prepare the Lords way (as S. Iohn Baptist was) before him:
I confess the Ministers and Preachers of the Word Are the public messengers and harbingers who Are sent to prepare the lords Way (as S. John Baptist was) before him:
S. Luke iii. 10, 11. verses, and so onward, tells people, and Publicans, and Souldiers what to do, sets every one his path, his part of the way to prepare and streighten.
S. Lycia iii. 10, 11. Verses, and so onward, tells people, and Publicans, and Soldiers what to do, sets every one his path, his part of the Way to prepare and straighten.
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but to Baptize also with the Baptist, and to consecrate with Christ himself, is to prepare his way too, to make way for him, to raise the Valleys, to comfort the dejected, the cast down and afflicted soul against his sorrows, the penitent against his sins, the fearful against the fear of death, the weak hearted against trouble and persecution, to encourage them to lift up their heads and look to the recompence of reward, to raise up the groveling souls of men from earth and flesh to heaven and heavenly business. 2. To cast down the Mountains of Pride and Singularity, Schism and Heresie, that lift up themselves against the obedience of Christ. 3. To rectifie the perverse and crooked souls of men.
but to Baptise also with the Baptist, and to consecrate with christ himself, is to prepare his Way too, to make Way for him, to raise the Valleys, to Comfort the dejected, the cast down and afflicted soul against his sorrows, the penitent against his Sins, the fearful against the Fear of death, the weak hearted against trouble and persecution, to encourage them to lift up their Heads and look to the recompense of reward, to raise up the groveling Souls of men from earth and Flesh to heaven and heavenly business. 2. To cast down the Mountains of Pride and Singularity, Schism and Heresy, that lift up themselves against the Obedience of christ. 3. To rectify the perverse and crooked Souls of men.
And 4. to smooth and soften them, to lay the way of Christ smooth and plain before them, make them know his yoke is easie and his burthen light, by continual preaching to them,
And 4. to smooth and soften them, to lay the Way of christ smooth and plain before them, make them know his yoke is easy and his burden Light, by continual preaching to them,
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sometimes clearing them with Absolution, sometimes purifying them with the Holy Sacrament, some way or other always preparing them against the Lords coming.
sometime clearing them with Absolution, sometime purifying them with the Holy Sacrament, Some Way or other always preparing them against the lords coming.
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And if we consider now the time, so much the more in that his coming is nearer whom we prepare for, 'Tis now but a few days to the day he once came to us in the flesh.
And if we Consider now the time, so much the more in that his coming is nearer whom we prepare for, It's now but a few days to the day he once Come to us in the Flesh.
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I will bring her into the Wilderness, says God, concerning Israel, and speak comfortably unto her, Hos. ii. 14. The place to hear the voice of divine and heavenly comfort is in our Solitude. When we are alone, God only and our selves together.
I will bring her into the Wilderness, Says God, Concerning Israel, and speak comfortably unto her, Hos. ii. 14. The place to hear the voice of divine and heavenly Comfort is in our Solitude. When we Are alone, God only and our selves together.
and come well guarded with attention, care, and vigilance, that nothing unbeseeming pass from us in the way, raise up our spirit with holy thoughts and heavenly desires, cast down our souls with reverence and humility, come without any roughness or unevenness in our affections or behaviour, in our ways or paths; so shall the Lord come;
and come well guarded with attention, care, and vigilance, that nothing unbeseeming pass from us in the Way, raise up our Spirit with holy thoughts and heavenly Desires, cast down our Souls with Reverence and humility, come without any roughness or unevenness in our affections or behaviour, in our ways or paths; so shall the Lord come;
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and come with comfort, and take us with him, and bring us safely to the end of our way, the end of our hope, to those things which neither eye hath seen,
and come with Comfort, and take us with him, and bring us safely to the end of our Way, the end of our hope, to those things which neither eye hath seen,
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AND because the day of your Redemption draweth nigh, the day in which your Redeemer came in a Cloud of Flesh and Clay, we are this day by the course of Holy Church to wish you to look up,
AND Because the day of your Redemption draws High, the day in which your Redeemer Come in a Cloud of Flesh and Clay, we Are this day by the course of Holy Church to wish you to look up,
That we knowing it is the same Son of man, who was once born in a Stable, and cradled in a Manger, that shall one day come to be the Iudge of Heaven and Earth, we might so celebrate his first coming in flesh, that when all flesh shall stand before him, we might lift up our heads with joy and comfort.
That we knowing it is the same Son of man, who was once born in a Stable, and cradled in a Manger, that shall one day come to be the Judge of Heaven and Earth, we might so celebrate his First coming in Flesh, that when all Flesh shall stand before him, we might lift up our Heads with joy and Comfort.
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or never rightly pondered the terrors of this second coming in the day of Judgment, which he himself here Preaches to his Disciples, that they might take heed to themselves lest at any time their hearts should be overcharged with surfeiting and drunkenness (the Disease that usually infects all our Christmasses ) and cares of this life (the Disease that infects all our days ) and so that day come upon them unawares;
or never rightly pondered the terrors of this second coming in the day of Judgement, which he himself Here Preaches to his Disciples, that they might take heed to themselves lest At any time their hearts should be overcharged with surfeiting and Drunkenness (the Disease that usually infects all our Christmasses) and Cares of this life (the Disease that infects all our days) and so that day come upon them unawares;
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and now in one of his returns he begins to tell them of another kind of coming to it in judgment and fury. His Disciples, who by the sight of such strong and goodly buildings could not conjecture they should end unless the world fell with them, ask him presently upon it,
and now in one of his returns he begins to tell them of Another kind of coming to it in judgement and fury. His Disciples, who by the sighed of such strong and goodly buildings could not conjecture they should end unless the world fell with them, ask him presently upon it,
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Their Master, that he might at once both satisfie and blind their curiosity, mingles the signs of the particular destruction of Ierusalem, and of the general ruine of the world together:
Their Master, that he might At once both satisfy and blind their curiosity, mingles the Signs of the particular destruction of Ierusalem, and of the general ruin of the world together:
and make both them and us, at the approach of particular judgments upon Cities or Nations always mindful and prepared for the general judgment of the last day:
and make both them and us, At the approach of particular Judgments upon Cities or nations always mindful and prepared for the general judgement of the last day:
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So that in the Text, as the verses, so the parts are two. 1. Christs coming. Then shall they see the Son, &c. ver. 27. 2. The Christians comfort. When these things, &c. ver. 28. In Christs coming.
So that in the Text, as the Verses, so the parts Are two. 1. Christ coming. Then shall they see the Son, etc. for. 27. 2. The Christians Comfort. When these things, etc. for. 28. In Christ coming.
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When these with all the host of heaven and earth startled out of their natural seats and postures, shall have prepar'd and usher'd him the way; then shall he come.
When these with all the host of heaven and earth startled out of their natural seats and postures, shall have prepared and ushered him the Way; then shall he come.
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Nor is it fitting so great a coming should be without an universal preparation, where every creature forgetting its own nature begins at last to study his. There is nothing that can stand when God comes:
Nor is it fitting so great a coming should be without an universal preparation, where every creature forgetting its own nature begins At last to study his. There is nothing that can stand when God comes:
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Sins or imperfections make all the creatures cover themselves with some disguises, or endeavour it, only he who is all purity, all perfection comes then to shew himself.
Sins or imperfections make all the creatures cover themselves with Some disguises, or endeavour it, only he who is all purity, all perfection comes then to show himself.
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Yet when this Then shall be, when that day and hour shall come, no man knows, no not the Son of man himself, S. Mark xiii. 32. as man: He that could tell you that come he would,
Yet when this Then shall be, when that day and hour shall come, no man knows, no not the Son of man himself, S. Mark xiii. 32. as man: He that could tell you that come he would,
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that so by this hard dialect of tokens in heaven and earth, we might behold our presumptuous curiosity deluded into a perperual watching for this last coming.
that so by this hard dialect of tokens in heaven and earth, we might behold our presumptuous curiosity deluded into a perperual watching for this last coming.
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nor by word, nor by letter as from us, as that the day of Christ is at hand, 2 Thess. ii. 2. Let no man deceive you, ver. 3. they do but deceive you, they vent their own dreams, and fond presumptions.
nor by word, nor by Letter as from us, as that the day of christ is At hand, 2 Thess ii. 2. Let no man deceive you, ver. 3. they do but deceive you, they vent their own dreams, and found presumptions.
lest that day come upon us unawares, lest death at least hurry us away to our particular doom, which will there leave us, where the last judgment will be sure to find us in the same condition;
lest that day come upon us unawares, lest death At least hurry us away to our particular doom, which will there leave us, where the last judgement will be sure to find us in the same condition;
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but all the creatures? Every eye shall see him, they also that pierced him, Rev. i. 7. They also that crucified him, and condemned him, S. Mat. xxvi. 64. Hereafter shall ye see the Son of man sitting on the right hand of power, says Christ himself, to those who were his torturers and his judges.
but all the creatures? Every eye shall see him, they also that pierced him, Rev. i. 7. They also that Crucified him, and condemned him, S. Mathew xxvi. 64. Hereafter shall you see the Son of man sitting on the right hand of power, Says christ himself, to those who were his torturers and his judges.
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There we must give account what we have done amiss, every action, every idle word, every vain and wanton thought, every inward desire must we yield account of in the day of judgment.
There we must give account what we have done amiss, every actium, every idle word, every vain and wanton Thought, every inward desire must we yield account of in the day of judgement.
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The Son of man they shall behold, his Humanity, but not his Deity. They shall see the wounds their sins have made, the hands and feet they have nail'd, the side they have pierc'd, the head they have planted with thorns, all these to their grief and sorrow, to see him their Judge, whom they have so abus'd and wrong'd,
The Son of man they shall behold, his Humanity, but not his Deity. They shall see the wounds their Sins have made, the hands and feet they have nailed, the side they have pierced, the head they have planted with thorns, all these to their grief and sorrow, to see him their Judge, whom they have so abused and wronged,
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they shall behold his glorious face, which the eyes of the sinners and the ungodly are not able to perceive, by reason of that veil of sin and darkness that covers them.
they shall behold his glorious face, which the eyes of the Sinners and the ungodly Are not able to perceive, by reason of that veil of since and darkness that covers them.
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but seriously ponder, that will they, nill they, they must one day see Christ, they would use him better in his Members then they do, better in his Church and Ministers, better in his Worship and Service. Do they not, think you, imagine they shall never see him, that they can shelter themselves somewhere from his presence, that dare use him thus contemptuously,
but seriously ponder, that will they, nill they, they must one day see christ, they would use him better in his Members then they do, better in his Church and Ministers, better in his Worship and Service. Do they not, think you, imagine they shall never see him, that they can shelter themselves somewhere from his presence, that Dare use him thus contemptuously,
The eyes that slept in dust before his first arrival, the eyes that in the time of his abode could never see him for their distance, the eyes that ever since have seen the world, shall all then see him,
The eyes that slept in dust before his First arrival, the eyes that in the time of his Abided could never see him for their distance, the eyes that ever since have seen the world, shall all then see him,
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He might, considering how unworthy the best of us carry our selves of that corporal presence, which he once vouchsaf'd us, considering how he was then misus'd and handled, have for ever denied us any sight of his glorious Body;
He might, considering how unworthy the best of us carry our selves of that corporal presence, which he once vouchsafed us, considering how he was then misused and handled, have for ever denied us any sighed of his glorious Body;
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that the whole world may evidently see, that he who came into the flesh then only to redeem us, comes in the same flesh again to judge us, that all may see our Faith in our Crucified God was neither vain nor unprofitable,
that the Whole world may evidently see, that he who Come into the Flesh then only to Redeem us, comes in the same Flesh again to judge us, that all may see our Faith in our crucified God was neither vain nor unprofitable,
4. Shall see. Can we not shut our eyes then when this day shall come? Can nothing lock up our eye-lids in eternal night, no bar set before us but we must see this Son of man? Can no Hills hide us,
4. Shall see. Can we not shut our eyes then when this day shall come? Can nothing lock up our eyelids in Eternal night, no bar Set before us but we must see this Son of man? Can no Hills hide us,
or at least lie hid in that eternal pit from ever seeing any thing but the regions of everlasting darkness? Must we needs rise out of our wretched Caves to see him, who cannot but afflict us at his coming? so it is: we must see him.
or At least lie hid in that Eternal pit from ever seeing any thing but the regions of everlasting darkness? Must we needs rise out of our wretched Caves to see him, who cannot but afflict us At his coming? so it is: we must see him.
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Yet who can see him either, being of one substance with the Father, the same individual and invisible Essence? That therefore he may be seen, he comes in the form of the Son of man.
Yet who can see him either, being of one substance with the Father, the same Individu and invisible Essence? That Therefore he may be seen, he comes in the from of the Son of man.
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that which S. Peter told Cornelius, that he it was, who was ordain'd to be the judge of quick and dead, Acts x. 42. Not as he was Lord of Heaven and Earth,
that which S. Peter told Cornelius, that he it was, who was ordained to be the judge of quick and dead, Acts x. 42. Not as he was Lord of Heaven and Earth,
or as he was the eternal off-spring of the Deity (for so he could not be ordain'd, he himself being from all eternity) but as the Son of man, for he hath given him authority to execute judgment also, because he is the Son of man, St. John v. 27. That was it by which he obtain'd the Throne of Judgment, having in that form both done and suffered all things for our salvation.
or as he was the Eternal offspring of the Deity (for so he could not be ordained, he himself being from all eternity) but as the Son of man, for he hath given him Authority to execute judgement also, Because he is the Son of man, Saint John v. 27. That was it by which he obtained the Throne of Judgement, having in that from both done and suffered all things for our salvation.
and would by the compassion of nature easier acquit us, or with more evidence of justice condemn us, himself having once been subject to the like humane, though not sinful passions.
and would by the compassion of nature Easier acquit us, or with more evidence of Justice condemn us, himself having once been Subject to the like humane, though not sinful passion.
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And yet even by his actions, as he was man, will he condemn ours. His Humility our Pride, his Abstinence our Gluttony and excess, his Patience our Impatience, his Chastity our Lusts, his paying Caesar beyond his due, our undutiful with-drawings from him;
And yet even by his actions, as he was man, will he condemn ours. His Humility our Pride, his Abstinence our Gluttony and excess, his Patience our Impatience, his Chastity our Lustiest, his paying Caesar beyond his due, our undutiful withdrawings from him;
What favour may we not expect, when he is our Judge, who is our Saviour, who will not lay aside our nature in his Glory, that he may retain that sympathy and compassion to us, which was taken with it,
What favour may we not expect, when he is our Judge, who is our Saviour, who will not lay aside our nature in his Glory, that he may retain that Sympathy and compassion to us, which was taken with it,
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so unwilling to enter into dispute with Flesh and Blood, that he delays the hasty prayers of the afflicted Saints under the Altars of Heaven, seems a little to with-hold the full beams of mercy which he has laid up for the Saints, rather then to post to the destruction of the wicked.
so unwilling to enter into dispute with Flesh and Blood, that he delays the hasty Prayers of the afflicted Saints under the Altars of Heaven, seems a little to withhold the full beams of mercy which he has laid up for the Saints, rather then to post to the destruction of the wicked.
Angels surround his Throne, S. Mat. xxv. 31. the Trumpet of the Archangel sounds before him, 2 Thess. i. 7. his Throne is a throne of Glory, S. Mat. xix. 28. and his Apostles Thrones are round about him,
Angels surround his Throne, S. Mathew xxv. 31. the Trumpet of the Archangel sounds before him, 2 Thess i. 7. his Throne is a throne of Glory, S. Mathew xix. 28. and his Apostles Thrones Are round about him,
What will ye one day say, O ye obstinate Iews, when you shall see his Glory, whose poverty you so despised? What will ye do at his Throne of Judgment, who would not receive him in his Cradle of Mercy? How will his enemies bemoan themselves with them, Wisd. v. We fools thought his life madness, and his end without honour:
What will you one day say, Oh you obstinate Iews, when you shall see his Glory, whose poverty you so despised? What will you do At his Throne of Judgement, who would not receive him in his Cradle of Mercy? How will his enemies bemoan themselves with them, Wisdom v. We Fools Thought his life madness, and his end without honour:
Glory is a word, by which Christ seems as it were ever and anon to refresh the fainting spirits of his Disciples, which are ready to betray their Masters to despair upon the apprehension of the fears and terror which their Lord had told them should precede and accompany the latter day.
Glory is a word, by which christ seems as it were ever and anon to refresh the fainting spirits of his Disciples, which Are ready to betray their Masters to despair upon the apprehension of the fears and terror which their Lord had told them should precede and accompany the latter day.
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For having thus as it were amaz'd their thoughts, and unhing'd their patience, he setles them again with some special comfort, that when these things begin to come to pass, they should look up,
For having thus as it were amazed their thoughts, and unhinged their patience, he settles them again with Some special Comfort, that when these things begin to come to pass, they should look up,
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nor can comfort ever be more welcome, then in the midst of those affrightments. Christ never spoke out of season, but here he seems to have even studied it.
nor can Comfort ever be more welcome, then in the midst of those affrightments. christ never spoke out of season, but Here he seems to have even studied it.
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Nor is it yet only when the day begins to dawn wherein the Son of man comes forth to Judgment, that we should first begin to take courage to approach,
Nor is it yet only when the day begins to dawn wherein the Son of man comes forth to Judgement, that we should First begin to take courage to approach,
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whilst the Earth trembles, the Sea roars, the Winds blow, and Heaven it self knows not how to look, the Righteous is as bold as a Lion, he stands in the midst of security and peace.
while the Earth trembles, the Sea roars, the Winds blow, and Heaven it self knows not how to look, the Righteous is as bold as a lion, he Stands in the midst of security and peace.
but when these things begin to come to pass, these, which are the ushers to our glory, these should rejoyce and cheer us up, that our reward is now a coming to us. Vs, I say;
but when these things begin to come to pass, these, which Are the ushers to our glory, these should rejoice and cheer us up, that our reward is now a coming to us. Us, I say;
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and the ambitious man has so lost his hopes of being high and glorious, and is become so low and base in the eyes of God, that he is asham'd to lift up his head.
and the ambitious man has so lost his hope's of being high and glorious, and is become so low and base in the eyes of God, that he is ashamed to lift up his head.
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These only that are the true Disciples of their Master, whose eyes are us'd to heaven, who have so often lift up their eyes thither to pray and praise him, they only can look up when these things come to pass.
These only that Are the true Disciples of their Master, whose eyes Are used to heaven, who have so often lift up their eyes thither to pray and praise him, they only can look up when these things come to pass.
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O blessed God, how fully doest thou reward thy servants, that wilt thus have them distinguish'd from others by their looks in troubles, who hast so order'd all things for them, that nothing shall affright them, nothing make them to hold down their heads?
O blessed God, how Fully dost thou reward thy Servants, that wilt thus have them distinguished from Others by their looks in Troubles, who hast so ordered all things for them, that nothing shall affright them, nothing make them to hold down their Heads?
This is a kind of comfort by it self, above ordinary, that grief or amazement should not appear so much as in our eyes or looks, though so many terrors stand round about us.
This is a kind of Comfort by it self, above ordinary, that grief or amazement should not appear so much as in our eyes or looks, though so many terrors stand round about us.
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I will lift up my eyes unto the Hills, and I will lift up mine eyes to thee, O thou that dwellest in the heavens, are the voice of one that looks up for help;
I will lift up my eyes unto the Hills, and I will lift up mine eyes to thee, Oh thou that dwellest in the heavens, Are the voice of one that looks up for help;
and in the midst of these dreadful messengers of Judgment, it will not be amiss for us even so to lift up our eyes, to beg assistance and deliverance.
and in the midst of these dreadful messengers of Judgement, it will not be amiss for us even so to lift up our eyes, to beg assistance and deliverance.
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But that is not all our comfort (though it be a great one that we can yet have audience in Heaven amidst these fears) we have besides, the refreshment of inward joy, whereby we rejoyce at our approaching glory.
But that is not all our Comfort (though it be a great one that we can yet have audience in Heaven amid these fears) we have beside, the refreshment of inward joy, whereby we rejoice At our approaching glory.
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and the righteous shall rejoyce in their beds, Psal. cxlix. 5. whilst they are now rising up and lifting up their heads out of their graves to come to Judgment.
and the righteous shall rejoice in their Beds, Psalm cxlix. 5. while they Are now rising up and lifting up their Heads out of their graves to come to Judgement.
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Yea the insensible creatures that groan now under the bondage of corruption, will at these words turn their tunes when they see at hand the days of the liberty of the Sons of God.
Yea the insensible creatures that groan now under the bondage of corruption, will At these words turn their Tunis when they see At hand the days of the liberty of the Sons of God.
Death and destruction are things terrible, but when the fear of them is once overpois'd by the near approach of a redemption to eternal life and glory, O' Death then, where is thy sting!
Death and destruction Are things terrible, but when the Fear of them is once overpoised by the near approach of a redemption to Eternal life and glory, Of Death then, where is thy sting!
when we know the day of Judgment is our day of redemption, our day of glory? What are the darkness of Sun and Moon, the falling of the Stars, the very totterings of Heaven it self to us, who even thereby expect new heavens; where there is neither need of Sun,
when we know the day of Judgement is our day of redemption, our day of glory? What Are the darkness of Sun and Moon, the falling of the Stars, the very totterings of Heaven it self to us, who even thereby expect new heavens; where there is neither need of Sun,
and Plagues, and Pestilences, and false Brethren? what are persecutions and delivering up to Rulers, to death and torments? what are those perplexities and fears, that rob men of their hearts and courages,
and Plagues, and Pestilences, and false Brothers? what Are persecutions and delivering up to Rulers, to death and torments? what Are those perplexities and fears, that rob men of their hearts and courages,
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for looking after those things which shall come upon the earth? what are all these together to them who are thus by those very things redeem'd out of all their troubles? Saint Paul is bold to set up a challenge, Who shall separate us from the love of Christ? shall tribulation,
for looking After those things which shall come upon the earth? what Are all these together to them who Are thus by those very things redeemed out of all their Troubles? Saint Paul is bold to Set up a challenge, Who shall separate us from the love of christ? shall tribulation,
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or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay in all these we are more then conquerours through him (this him in the Text) that loved us, Rom. viii. 35. 37. And he goes on yet higher, For I am perswaded, says he, that neither death,
or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay in all these we Are more then conquerors through him (this him in the Text) that loved us, Rom. viii. 35. 37. And he Goes on yet higher, For I am persuaded, Says he, that neither death,
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And if thus nothing can ever separate us from Christs love, what should trouble us at his coming, whose coming is but to draw us nearer to himself? Be not troubled, be not terrified, says he, ver. 9. but in patience possess your souls, ver. 18. for there shall not a hair of your heads perish, ver. 17. Others may fall, and sink, and perish;
And if thus nothing can ever separate us from Christ love, what should trouble us At his coming, whose coming is but to draw us nearer to himself? Be not troubled, be not terrified, Says he, ver. 9. but in patience possess your Souls, ver. 18. for there shall not a hair of your Heads perish, ver. 17. Others may fallen, and sink, and perish;
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but do they what they can against you, those that hate you, yet care not for it, look up, look up to me, I am coming to redeem you, lift up your heads,
but do they what they can against you, those that hate you, yet care not for it, look up, look up to me, I am coming to Redeem you, lift up your Heads,
That having thus begun to look up and lift up your voices in praises and thanksgiving upon earth, he may lift you up into Heaven in soul and body, at his coming there, to sing Allelujahs with the Saints and Angels,
That having thus begun to look up and lift up your voices in praises and thanksgiving upon earth, he may lift you up into Heaven in soul and body, At his coming there, to sing Hallelujahs with the Saints and Angels,
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A fit preparation thought by the Church for Christmas now so near, to prepare us how to entertain the happy day, the joyful news of our Lord Christs coming in the flesh.
A fit preparation Thought by the Church for Christmas now so near, to prepare us how to entertain the happy day, the joyful news of our Lord Christ coming in the Flesh.
and seeking occasions to do others right, that all men may see and know we behave our selves like Servants, expecting their Lords coming, according to all the several senses of the NONLATINALPHABET translated moderation in the Text,
and seeking occasions to do Others right, that all men may see and know we behave our selves like Servants, expecting their lords coming, according to all the several Senses of the translated moderation in the Text,
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The poor Philippians were somewhat sad, or sad-like by the persecutions they suffered from the unbelieving Iews, and Gnostick Hereticks that were among them;
The poor Philippians were somewhat sad, or sad-like by the persecutions they suffered from the unbelieving Iews, and Gnostic Heretics that were among them;
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many were daily falling off by reason of them, ver. 18. of the former Chapter, and much hurt those dogs, as the Apostle calls them, ver. 2. of that Chapter:
many were daily falling off by reason of them, ver. 18. of the former Chapter, and much hurt those Dogs, as the Apostle calls them, ver. 2. of that Chapter:
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But for all that, says he, Rejoyce, and again, Rejoyce in the verse before the Text, rejoyce too that all men may see it, see your joy in the Lord, and in your sufferings for him, yet so that they may see your moderation in it too, that as you are not sad like men without hope, so you are not merry like men out of their wits, but as men that know their Lord is nigh at hand as well to behold their actions,
But for all that, Says he, Rejoice, and again, Rejoice in the verse before the Text, rejoice too that all men may see it, see your joy in the Lord, and in your sufferings for him, yet so that they may see your moderation in it too, that as you Are not sad like men without hope, so you Are not merry like men out of their wits, but as men that know their Lord is High At hand as well to behold their actions,
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A perswasion it is, or exhortation to patience and meekness, and some other Christian Vertues (which by examining the word you will see anon) from the forementioned consideration.
A persuasion it is, or exhortation to patience and meekness, and Some other Christian Virtues (which by examining the word you will see anon) from the forementioned consideration.
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A perswasion so to do it, that all may know what we are a doing, and what we are expecting, that they may see we are neither asham'd of our Religion, nor of our Lord, that we neither fear mens malice, nor our Lords mercy, that we are confident he is at hand, ready to succour and rescue all that patiently and faithfully suffer for him, to take vengeance on his enemies,
A persuasion so to do it, that all may know what we Are a doing, and what we Are expecting, that they may see we Are neither ashamed of our Religion, nor of our Lord, that we neither Fear men's malice, nor our lords mercy, that we Are confident he is At hand, ready to succour and rescue all that patiently and faithfully suffer for him, to take vengeance on his enemies,
And if we apply this as we do all other Scriptures to our selves, to teach us moderation and whatever else is contain'd under the word which is so rendred,
And if we apply this as we do all other Scriptures to our selves, to teach us moderation and whatever Else is contained under the word which is so rendered,
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it will no way disadvantage the Text, but advance it rather, improve the Apostles sense and meaning to all Churches and times to prepare them all to go out to meet the Lord when or howsoever he shall come unto them.
it will no Way disadvantage the Text, but advance it rather, improve the Apostles sense and meaning to all Churches and times to prepare them all to go out to meet the Lord when or howsoever he shall come unto them.
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Indeed I must confess the times were troublesom and dangerous when the Apostle thus exhorted and comforted the Philippians, but the best times are dangerous;
Indeed I must confess the times were troublesome and dangerous when the Apostle thus exhorted and comforted the Philippians, but the best times Are dangerous;
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danger there is as much of forgetting Christ in prosperity, as of falling from him in adversity: and as much need there is of moderation when all happinesses flow in upon us,
danger there is as much of forgetting christ in Prosperity, as of falling from him in adversity: and as much need there is of moderation when all Happinesses flow in upon us,
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and his comfort in them, and so divide the words, yet they will reach any times, ours to be sure, which, call we them what we will, much danger there is in them of falling away from the true Faith of Christ, and so as much need of the Apostles counsel and comfort in them.
and his Comfort in them, and so divide the words, yet they will reach any times, ours to be sure, which, call we them what we will, much danger there is in them of falling away from the true Faith of christ, and so as much need of the Apostles counsel and Comfort in them.
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II. The Christians comfort in such times, or S. Pauls comforting them with it, in the following, the Lord is at hand. With this they are to cheer up their spirits,
II The Christians Comfort in such times, or S. Paul's comforting them with it, in the following, the Lord is At hand. With this they Are to cheer up their spirits,
therefore set down here indefinitely, only the Lord is at hand, without determining how, or where, or when, or to what purpose, that we might be the more careful in our duty, more universal in our moderation.
Therefore Set down Here indefinitely, only the Lord is At hand, without determining how, or where, or when, or to what purpose, that we might be the more careful in our duty, more universal in our moderation.
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And the word so rendred, has divers significations, all indifferently appliable both to the context, and the Christians duty against his Lords coming.
And the word so rendered, has diverse significations, all indifferently appliable both to the context, and the Christians duty against his lords coming.
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not only to be just, but equal: nay to prefer equity before justice, to depart somewhat from our own right rather then exact the extremity of justice, rather to let go a Coat or a Cloak,
not only to be just, but equal: nay to prefer equity before Justice, to depart somewhat from our own right rather then exact the extremity of Justice, rather to let go a Coat or a Cloak,
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for a third turn the other cheek rather than venture turning out of Heaven, for turning violently again upon them out of a false opinion of gallantry and valour: rather go a mile or two above our stint and share then to make disturbance for it.
for a third turn the other cheek rather than venture turning out of Heaven, for turning violently again upon them out of a false opinion of gallantry and valour: rather go a mile or two above our stint and share then to make disturbance for it.
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This our Masters counsel and command too, to all his Disciples. S. Matth. v. 40, 41, 42. confirmed to us by his example, S. Matth. xvii. 27. Tribute paid by him that was not due, only lest he should offend them.
This our Masters counsel and command too, to all his Disciples. S. Matthew v. 40, 41, 42. confirmed to us by his Exampl, S. Matthew xvii. 27. Tribute paid by him that was not due, only lest he should offend them.
Our blessed Lord went about doing good, says S. Peter, Acts x. 38. from City to City, says S. Matth. ix. 35. from one place to another, all the Cities of Iudea over, from one opportunity to another, seeking distressed souls, to do good unto:
Our blessed Lord went about doing good, Says S. Peter, Acts x. 38. from city to city, Says S. Matthew ix. 35. from one place to Another, all the Cities of Iudea over, from one opportunity to Another, seeking distressed Souls, to do good unto:
one point of that NONLATINALPHABET, that gentleness of Christ, by which St. Paul beseeches the Corinthians, 2 Cor. x. 1. His was, not to leave sinners as they deserve;
one point of that, that gentleness of christ, by which Saint Paul Beseeches the Corinthians, 2 Cor. x. 1. His was, not to leave Sinners as they deserve;
And as well it answers to our English rendring it, Moderation. Equity is nothing else but a moderating that summum jus, a bringing rigorous right to moderate terms,
And as well it answers to our English rendering it, Moderation. Equity is nothing Else but a moderating that summum jus, a bringing rigorous right to moderate terms,
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And truly Christianity teaches not to be uncivil, allows not uncivil language, not so much as a thou fool, threatens Hell fire to such a tongue, S. Matth. v. 22. allows not that which is less, a Racha, any kind of expression of contempt, or vilifying our Brother.
And truly Christianity Teaches not to be Uncivil, allows not Uncivil language, not so much as a thou fool, threatens Hell fire to such a tongue, S. Matthew v. 22. allows not that which is less, a Racha, any kind of expression of contempt, or vilifying our Brother.
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no, not to return one incivility with another: no, not revile again though we be reviled, says St. Peter, and brings Christ for an example, 1 Pet. ii. 23. Others doing us wrong,
no, not to return one incivility with Another: no, not revile again though we be reviled, Says Saint Peter, and brings christ for an Exampl, 1 Pet. ii. 23. Others doing us wrong,
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nay shrewdly persecuting us too, will not authorize us to do it, to requite our very persecutors with any incivility. A good memorandum for those who make it an especial sign of their being better Christians then others, to be rude and uncivil to their betters, to be saucy and unmannerly to any, to all that run not riot with them into the same madness and folly, Sacriledge and Heresie, that cannot be content to do men wrong,
nay shrewdly persecuting us too, will not authorise us to do it, to requite our very persecutors with any incivility. A good memorandum for those who make it an especial Signen of their being better Christians then Others, to be rude and Uncivil to their betters, to be saucy and unmannerly to any, to all that run not riot with them into the same madness and folly, Sacrilege and Heresy, that cannot be content to do men wrong,
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and rob them of their dues, but must do it with ill language and incivility. They forget sure the Lord is at hand, that there is any such thing as a Lord, any superiour above them, either at hand,
and rob them of their dues, but must do it with ill language and incivility. They forget sure the Lord is At hand, that there is any such thing as a Lord, any superior above them, either At hand,
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or afar off, either in this world or in the other. The Apostles NONLATINALPHABET is for moderation in this point too, civil and handsom terms, gestures,
or afar off, either in this world or in the other. The Apostles is for moderation in this point too, civil and handsome terms, gestures,
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and carriage, that we should carry our selves like men, at least, if we will not like Christians. And for such times as the Text refers to, 'tis but seasonable: 1. That the sufferers do not increase their sufferings with their own incivilities,
and carriage, that we should carry our selves like men, At least, if we will not like Christians. And for such times as the Text refers to, it's but seasonable: 1. That the sufferers do not increase their sufferings with their own incivilities,
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and the spoke of the wheel, ( as that Captive King observed ) which is now above, may by and by be below again, especially if it be true (as true it is) that the Lord is at hand, his Chariot is coming after,
and the spoke of the wheel, (as that Captive King observed) which is now above, may by and by be below again, especially if it be true (as true it is) that the Lord is At hand, his Chariot is coming After,
Not the peculiar vertue of women only, though of them, 1 Tim. ii. 9. but of men too, an especial way to win our adversaries, to win Infidels to Christianity,
Not the peculiar virtue of women only, though of them, 1 Tim. ii. 9. but of men too, an especial Way to win our Adversaries, to win Infidels to Christianity,
when they shall behold our conversation in all sweetness and composure, our bodies comely and decently apparelled, our gate sober, our gesture grave, our eyes modest, our countenance compos'd, our speech discreet, our behaviour all in order:
when they shall behold our Conversation in all sweetness and composure, our bodies comely and decently appareled, our gate Sobrium, our gesture grave, our eyes modest, our countenance composed, our speech discreet, our behaviour all in order:
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when they shall see us merry without lightness, jesting without scurrility, sober without sullenness, grave without doggedness, compos'd without affectedness, serious without dulness, all our demeanour wholly bent to all Christian well-pleasingness, at all times, with all companies, upon all occasions, in all places, and businesses.
when they shall see us merry without lightness, jesting without scurrility, Sobrium without sullenness, grave without doggedness, composed without affectedness, serious without dullness, all our demeanour wholly bent to all Christian well-pleasingness, At all times, with all companies, upon all occasions, in all places, and businesses.
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and gentle temper of the mind, whereby we carry our selves patiently and unmov'd in persecution, not rendring evil for evil to them that persecute us, not vexing and tearing our selves upon it, not studying revenge,
and gentle temper of the mind, whereby we carry our selves patiently and unmoved in persecution, not rendering evil for evil to them that persecute us, not vexing and tearing our selves upon it, not studying revenge,
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this is the true Christian moderation, that to which we are called, says S. Peter; that of which Christ gave us an example, suffered as well for that to give us an example of it,
this is the true Christian moderation, that to which we Are called, Says S. Peter; that of which christ gave us an Exampl, suffered as well for that to give us an Exampl of it,
when and whilst we so suffer, we are blessed, S. Mat. v. 10. even before that great reward in heaven, bidden therefore, ver. 12. to rejoyce and be exceeding glad upon it, bidden by S. Iames to count it all joy, S. Iames i. 2. bidden by S. Paul in the verse before the Text;
when and while we so suffer, we Are blessed, S. Mathew v. 10. even before that great reward in heaven, bidden Therefore, ver. 12. to rejoice and be exceeding glad upon it, bidden by S. James to count it all joy, S. James i. 2. bidden by S. Paul in the verse before the Text;
Nay so exceeding joy it seems the Christian feels in it, that he is fain upon the back of it in this very verse to call to us to be moderate in the expressing it, to call to us for moderation in it,
Nay so exceeding joy it seems the Christian feels in it, that he is fain upon the back of it in this very verse to call to us to be moderate in the expressing it, to call to us for moderation in it,
The Thessalonians were almost shaken in mind, and troubled by so hasty a conceit, that the day of Christ was at hand, 2 Thess. ii. 2. That Christ was just then a coming;
The Thessalonians were almost shaken in mind, and troubled by so hasty a conceit, that the day of christ was At hand, 2 Thess ii. 2. That christ was just then a coming;
S. Paul was fain to stop their haste, to moderate their expectation, to tell them though the day was near, it was not so near as they supposed it, they must be content to expect a little longer, some things were to be done first.
S. Paul was fain to stop their haste, to moderate their expectation, to tell them though the day was near, it was not so near as they supposed it, they must be content to expect a little longer, Some things were to be done First.
and fall away from him, as if he had deceived them, quit their Faith and Religion for want of patience and moderation. Thus you have the four senses of NONLATINALPHABET, four kinds of moderation.
and fallen away from him, as if he had deceived them, quit their Faith and Religion for want of patience and moderation. Thus you have the four Senses of, four Kinds of moderation.
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Equity or Clemency, Humanity or Civility, Modesty or Sobriety, and Meekness or Gentleness. It follows next that they be shewed, that we shew them all, that we make them known. Let your moderation be known.
Equity or Clemency, Humanity or Civility, Modesty or Sobriety, and Meekness or Gentleness. It follows next that they be showed, that we show them all, that we make them known. Let your moderation be known.
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Indeed when we fast, or pray, or give alms, or do any good work, we must not do it, that we may appear to men to do so, St. Mat. vi. 3, 4, 6, 18. yet it must appear to men,
Indeed when we fast, or pray, or give alms, or do any good work, we must not do it, that we may appear to men to do so, Saint Mathew vi. 3, 4, 6, 18. yet it must appear to men,
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Ye, that is, ye Christians are the light of the world, and a light is not to be put under a bushel, S. Mat. v. 15. but on a Candlestick, to give light unto all that are in the house.
You, that is, you Christians Are the Light of the world, and a Light is not to be put under a bushel, S. Mathew v. 15. but on a Candlestick, to give Light unto all that Are in the house.
but if we call them to S. Iames his shew us them, as he requires them, by their works, we may say as Christ said of the Lepers that were cleansed, S. Luke xvii. 18. There are scarce found one of ten that shew that return of Glory unto God; if one, they count him but a Samaritan, no true Israelite for it:
but if we call them to S. James his show us them, as he requires them, by their works, we may say as christ said of the Lepers that were cleansed, S. Lycia xvii. 18. There Are scarce found one of ten that show that return of Glory unto God; if one, they count him but a Samaritan, no true Israelite for it:
though S. Iames says expresly, Faith is dead, where there is no such expression: and for those other vertues, the very action is so evidently outward, that they must needs be known where they are, they cannot be hid, are not the vertues they pretend to, if not known.
though S. James Says expressly, Faith is dead, where there is no such expression: and for those other Virtues, the very actium is so evidently outward, that they must needs be known where they Are, they cannot be hid, Are not the Virtues they pretend to, if not known.
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It were strange to hear of equity, or civility, or modesty, or moderation that could not be seen; ridiculous to call him merciful or equitable that shews it not by some condescension, to stile him civil whose behaviour is nothing less, him modest who shews nothing but immodesty, him meek who expresses nothing but fury and impatience. These are vertues we must needs see where e're they be.
It were strange to hear of equity, or civility, or modesty, or moderation that could not be seen; ridiculous to call him merciful or equitable that shows it not by Some condescension, to style him civil whose behaviour is nothing less, him modest who shows nothing but immodesty, him meek who Expresses nothing but fury and impatience. These Are Virtues we must needs see where ever they be.
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and pious look and carriage, and of S. Bernard, that In carne ejus apparebat gratia quaedam spiritualis, &c. There appeared a kind of spiritual grace throughout his body, there shone a heavenly brightness in his face, there darted an Angelical purity and Dove-like simplicity from his eyes,
and pious look and carriage, and of S. Bernard, that In Carnem His apparebat Gratia quaedam spiritualis, etc. There appeared a kind of spiritual grace throughout his body, there shone a heavenly brightness in his face, there darted an Angelical purity and Dovelike simplicity from his eyes,
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or to the houshold of faith alone. To all men, says the Apostle, Iew and Gentile, Friend and Foe, Brethren and Strangers, the Orthodox and Hereticks, good and bad, Christian and Infidel. Condescend to men of low estate, the very lowest says our Apostle, Rom. xii. 16. Provide things honest in the sight of all men, ver. 17. live peaceably with all men, ver. 8. do all possible to live so:
or to the household of faith alone. To all men, Says the Apostle, Iew and Gentile, Friend and Foe, Brothers and Strangers, the Orthodox and Heretics, good and bad, Christian and Infidel. Condescend to men of low estate, the very lowest Says our Apostle, Rom. xii. 16. Provide things honest in the sighed of all men, ver. 17. live peaceably with all men, ver. 8. doe all possible to live so:
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having your conversation honest among the Gentiles, that by your good works which they shall behold, they may glorifie God in the day of visitation, 1 Pet. ii. 12. full of equity, that they may not speak evil of you as rigorous and unmerciful; full of courtesie and civility, that the Doctrine of Christ be not blasphem'd for a Doctrine of rudeness and incivility; full of modesty, that the adversary speak not reproachfully of the word of truth, have no occasion to do so by your immodesty; full of moderation, that all good men may glorifie God for your professed subjection to the Gospel of Christ, to those hard points in hard times, to meekness and moderation,
having your Conversation honest among the Gentiles, that by your good works which they shall behold, they may Glorify God in the day of Visitation, 1 Pet. ii. 12. full of equity, that they may not speak evil of you as rigorous and unmerciful; full of courtesy and civility, that the Doctrine of christ be not blasphemed for a Doctrine of rudeness and incivility; full of modesty, that the adversary speak not reproachfully of the word of truth, have no occasion to do so by your immodesty; full of moderation, that all good men may Glorify God for your professed subjection to the Gospel of christ, to those hard points in hard times, to meekness and moderation,
Known must our moderation be in all its parts, that all may know the purity of our profession, the soundness of our Religion, the Grace of God appearing in us, the adversary be convinced, the Christian Brethren incited by our examples to the same grace and vertue.
Known must our moderation be in all its parts, that all may know the purity of our profession, the soundness of our Religion, the Grace of God appearing in us, the adversary be convinced, the Christian Brothers incited by our Examples to the same grace and virtue.
One note especially we are to carry hence, that it is no excuse for our impatience, harshness or any immodest or immoderate fierceness against any, that they are men of a contrary opinion, we use so ill:
One note especially we Are to carry hence, that it is no excuse for our impatience, harshness or any immodest or immoderate fierceness against any, that they Are men of a contrary opinion, we use so ill:
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He is at hand 7. with his Iudgments, Behold the Iudge standeth at the door, S. James v. 9. Just before he had said the coming of the Lord draweth nigh:
He is At hand 7. with his Judgments, Behold the Judge Stands At the door, S. James v. 9. Just before he had said the coming of the Lord draws High:
but at the second look he even sees him at the door. Now of this coming two sorts we find expected even in the Apostles times, his coming in judgment against Ierusalem to destroy his Crucifiers, the unbelieving Iews, and the Apostate Christians the Gnostick Hereticks, that together with the Iews persecuted the Church of Christ;
but At the second look he even sees him At the door. Now of this coming two sorts we find expected even in the Apostles times, his coming in judgement against Ierusalem to destroy his Crucifiers, the unbelieving Iews, and the Apostate Christians the Gnostic Heretics, that together with the Iews persecuted the Church of christ;
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The first kind of his coming to Judgment, that against Ierusalem, is the coming by which the Apostle comforts his Philippians, that the Lord was now coming to deliver the persecuted Saints out of their hands.
The First kind of his coming to Judgement, that against Ierusalem, is the coming by which the Apostle comforts his Philippians, that the Lord was now coming to deliver the persecuted Saints out of their hands.
The second his coming at last in the general Judgment, then howsoever, to make a full amends for all, is the great stay of all our hope, all Christians from first to last.
The second his coming At last in the general Judgement, then howsoever, to make a full amends for all, is the great stay of all our hope, all Christians from First to last.
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our life and being are surely the better by it. 2. 'Tis a great comfort that our Lord would vouchsafe us so great an honour as to become like one of us to walk and speak,
our life and being Are surely the better by it. 2. It's a great Comfort that our Lord would vouchsafe us so great an honour as to become like one of us to walk and speak,
and eat, and drink, and be weary, and weep, and live, and die like one of us. 3. 'Tis an inward and inexpressible comfort that he will dwell in us by his Grace and Holy Spirit;
and eat, and drink, and be weary, and weep, and live, and die like one of us. 3. It's an inward and inexpressible Comfort that he will dwell in us by his Grace and Holy Spirit;
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make us Holy as himself is Holy. 4. 'Tis a gracious comfort that he suffers us so ordinarily to discourse with him in our Prayers. 5. 'Tis an especial comfort,
make us Holy as himself is Holy. 4. It's a gracious Comfort that he suffers us so ordinarily to discourse with him in our Prayers. 5. It's an especial Comfort,
and that such a one as he affords not to other Nations, to give us by his word, the knowledge of his Laws, to reveal unto us his whole will and pleasure. 6. 'Tis a comfort to a miracle that he will yet draw nearer to us,
and that such a one as he affords not to other nations, to give us by his word, the knowledge of his Laws, to reveal unto us his Whole will and pleasure. 6. It's a Comfort to a miracle that he will yet draw nearer to us,
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and say, the Lord may be said to be at hand too, because the Feast of his coming, that coming which gave rise to all the rest, the original of all the rest of his gracious comings is at hand to us.
and say, the Lord may be said to be At hand too, Because the Feast of his coming, that coming which gave rise to all the rest, the original of all the rest of his gracious comings is At hand to us.
I shall not strain much, and to those that truly love his appearance, that can really endure to hear of his coming, any day that shall put 'um in mind of his being at hand must needs be a comfort, a day of good tidings:
I shall not strain much, and to those that truly love his appearance, that can really endure to hear of his coming, any day that shall put they in mind of his being At hand must needs be a Comfort, a day of good tidings:
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and this as well as any of the rest will afford us an argument to perswade to moderation, to make it known to all men whatsoever at the time when the Grace of God appeared to all men whatsoever.
and this as well as any of the rest will afford us an argument to persuade to moderation, to make it known to all men whatsoever At the time when the Grace of God appeared to all men whatsoever.
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Which passes me over to the third general, the connexion of the Christians Duty and his comfort, or the perswasion to the duty from the comfort of the Lords coming.
Which passes me over to the third general, the connexion of the Christians Duty and his Comfort, or the persuasion to the duty from the Comfort of the lords coming.
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And so many perswasive arguments there are from it, as there are comings, so many reasons to perswade moderation as there are ways of our Lords being at hand:
And so many persuasive Arguments there Are from it, as there Are comings, so many Reasons to persuade moderation as there Are ways of our lords being At hand:
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there is no excuse of impossibility. By him I can do all things, says the Apostle, by Christ that strengthens me, Phil. iv. 13. Be it never so hard, his grace is sufficient for us, sufficient to enable us to all grace and vertue,
there is no excuse of impossibility. By him I can do all things, Says the Apostle, by christ that strengthens me, Philip iv. 13. Be it never so hard, his grace is sufficient for us, sufficient to enable us to all grace and virtue,
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To him that knocks, says he, it shall be opened. Let us but come with meek and patient spirits, in love and charity with all men, forgiving them that we may be forgiven, and speed we shall;
To him that knocks, Says he, it shall be opened. Let us but come with meek and patient spirits, in love and charity with all men, forgiving them that we may be forgiven, and speed we shall;
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If the will of the Lord be so, that we must suffer for righteousness sake, let every answer to our persecutors be with meekness and fear, says S. Peter, 1 Pet. iii. 15. for happy are you, says he,
If the will of the Lord be so, that we must suffer for righteousness sake, let every answer to our persecutors be with meekness and Fear, Says S. Peter, 1 Pet. iii. 15. for happy Are you, Says he,
Not one Sparrow, not the least feather of a good work shall fall to the ground, not one half farthing be lost, not a hair of any righteous action perish:
Not one Sparrow, not the least feather of a good work shall fallen to the ground, not one half farthing be lost, not a hair of any righteous actium perish:
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He came presently after this Epistle to do so to Ierusalem, to destroy the incredulous Iews and Apostate Hereticks, those persecutors of the Christian Faith, came with a heavy hand, that they fell to their utter ruine and desolation.
He Come presently After this Epistle to do so to Ierusalem, to destroy the incredulous Iews and Apostate Heretics, those persecutors of the Christian Faith, Come with a heavy hand, that they fell to their utter ruin and desolation.
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Thus he being at hand to reward and punish, may well serve as an argument to perswade us to be patient for so short a while, to be moderate both in our fears and desires, in our words, and in our actions, to bear a while and say nothing, to endure a while and do nothing;
Thus he being At hand to reward and Punish, may well serve as an argument to persuade us to be patient for so short a while, to be moderate both in our fears and Desires, in our words, and in our actions, to bear a while and say nothing, to endure a while and do nothing;
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But moderation, meekness, and patience, and sweetness, and forgiving injuries is so requisite that there is no coming there, no offering at the altar till we be first reconciled to our Brother.
But moderation, meekness, and patience, and sweetness, and forgiving injuries is so requisite that there is no coming there, no offering At the altar till we be First reconciled to our Brother.
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Give me leave to conclude the Text as I began it, and fix the last Argument upon the time. The time is now approaching wherein the Lord came down from Heaven, that he might be the more at hand.
Give me leave to conclude the Text as I began it, and fix the last Argument upon the time. The time is now approaching wherein the Lord Come down from Heaven, that he might be the more At hand.
the time wherein he moderated himself and glory as it were to teach us moderation, appeared so to all, that our moderation also might appear to all of what size, or rank, or sect whatsoever.
the time wherein he moderated himself and glory as it were to teach us moderation, appeared so to all, that our moderation also might appear to all of what size, or rank, or sect whatsoever.
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I remember a story of Constantia Queen of Arragon, who having taken Charles Prince of Salerno, and resolving to sacrifice him to death to revenge the death of her Nephew Conradinus, basely and unworthily put to death by his Father Charles of Anjon, sent the message to him on a Friday morning to prepare himself for death.
I Remember a story of Constantia Queen of Aragon, who having taken Charles Prince of Salerno, and resolving to sacrifice him to death to revenge the death of her Nephew Conradinus, basely and unworthily put to death by his Father Charles of Anjon, sent the message to him on a Friday morning to prepare himself for death.
That, besides other courtesies received from her Majesty in Prison, she did him a singular favour to appoint the day of his death on a Friday, and that it was good reason he should die culpable on that day whereon Christ died innocent. The answer related,
That, beside other courtesies received from her Majesty in Prison, she did him a singular favour to appoint the day of his death on a Friday, and that it was good reason he should die culpable on that day whereon christ died innocent. The answer related,
I will not rest upon the bitterness of revenge, I freely pardon him. Behold a Speech of a Queen worthy to command the world, worthy a Christian indeed.
I will not rest upon the bitterness of revenge, I freely pardon him. Behold a Speech of a Queen worthy to command the world, worthy a Christian indeed.
To apply it, is only to tell you, we may often take excellent occasions of vertue and goodness from times and days, and bid you go and do likewis• ▪ The time that is at hand is a time to be celebrated with all Christian joy and moderation, some particular and special act of Charity, Equity, Modesty, Meekness, Moderation to be sought out to be done in it, or to welcome it:
To apply it, is only to tell you, we may often take excellent occasions of virtue and Goodness from times and days, and bid you go and do likewis• ▪ The time that is At hand is a time to be celebrated with all Christian joy and moderation, Some particular and special act of Charity, Equity, Modesty, Meekness, Moderation to be sought out to be done in it, or to welcome it:
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His coming to pardon and save sinners to be accompanied with a general reconcilement and forgiveness of all enemies and injuries, of a moderation to be exhibited unto all.
His coming to pardon and save Sinners to be accompanied with a general reconcilement and forgiveness of all enemies and injuries, of a moderation to be exhibited unto all.
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and felt, and magnified by all with whom we have to do, that thus attending all his comings, he may come with comfort, and carry us away with honour; come in grace and hear us, come in mercy and pardon us, come in his word and teach us, come in spirit and dwell with us, come in his Sacrament and feed and nourish us, come in power and deliver us, come in mercy and reward us, come in glory and save us,
and felt, and magnified by all with whom we have to do, that thus attending all his comings, he may come with Comfort, and carry us away with honour; come in grace and hear us, come in mercy and pardon us, come in his word and teach us, come in Spirit and dwell with us, come in his Sacrament and feed and nourish us, come in power and deliver us, come in mercy and reward us, come in glory and save us,
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but the Apostle who is the best Commentator ever upon the Prophets, applies it unto Christ, Rom. xv. 10. There we find the Text, and him it suits to more exactly every tittle of it,
but the Apostle who is the best Commentator ever upon the prophets, Applies it unto christ, Rom. xv. 10. There we find the Text, and him it suits to more exactly every tittle of it,
He 4. it is alone, that judges the earth in righteousness, which is said of this root, ver. 4. He 5. it is that shall smite the earth, with the rod or spirit of his mouth,
He 4. it is alone, that judges the earth in righteousness, which is said of this root, ver. 4. He 5. it is that shall smite the earth, with the rod or Spirit of his Mouth,
as it is, ver. 4. so attested, 2 Thess. ii. 8. He 6. it is that can make the Wolf and Lamb, the Leopard and the Kid, the Calf, the young Lion and the fatling lie down and dwell together,
as it is, ver. 4. so attested, 2 Thess ii. 8. He 6. it is that can make the Wolf and Lamb, the Leopard and the Kid, the Calf, the young lion and the fatling lie down and dwell together,
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as is prophesied of him, ver. 6. He the only Prince and God of Peace, that can reconcile all enmities and difference, that can unite all disagreeing spirits.
as is prophesied of him, ver. 6. He the only Prince and God of Peace, that can reconcile all enmities and difference, that can unite all disagreeing spirits.
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In a word, He is the very only He whom God hath set up for an Ensign to the People, to whom all the Gentiles flock in, to whom rest and glory both properly belong;
In a word, He is the very only He whom God hath Set up for an Ensign to the People, to whom all the Gentiles flock in, to whom rest and glory both properly belong;
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the only root too from whence all good things spring, or ever sprung either to Iesse, or David, or any other. Nor is it the Apostle, or we Christians only that thus expound it of Christ, the learnedst of the Jewish Rabbies do so too;
the only root too from whence all good things spring, or ever sprung either to Iesse, or David, or any other. Nor is it the Apostle, or we Christians only that thus expound it of christ, the Learnedest of the Jewish Rabbies do so too;
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Tam Christiani, quam tota Circumcisio fatetur, says S. Ierome, all the Circumcised Expositors confess as much, all understand it of the Messiah, only a temporal Messiah they would have,
Tam Christians, quam tota Circumcision fatetur, Says S. Jerome, all the Circumcised Expositors confess as much, all understand it of the Messiah, only a temporal Messiah they would have,
The success of his design, and the glory of his success. 1. The stock from whence he was to come, is the Root of Iesse. 2. The design upon which he was to come, is, to stand for an Ensign to the people to come in unto him. 3. The success of his design, is their coming in, and seeking to him, to it shall the Gentiles seek. 4. The glory of his success, and his rest shall be glorious. Rest he shall have in it, and glorious he shall be by it.
The success of his Design, and the glory of his success. 1. The stock from whence he was to come, is the Root of Iesse. 2. The Design upon which he was to come, is, to stand for an Ensign to the people to come in unto him. 3. The success of his Design, is their coming in, and seeking to him, to it shall the Gentiles seek. 4. The glory of his success, and his rest shall be glorious. Rest he shall have in it, and glorious he shall be by it.
And to bring both ends of the Text together, nay all the ends of it together, I shall lastly add the time, when this Rest shall spring, when this Ensign shall stand up, when the Gentiles shall seek, when this Rest and Glory, or glorious rest shall be.
And to bring both ends of the Text together, nay all the ends of it together, I shall lastly add the time, when this Rest shall spring, when this Ensign shall stand up, when the Gentiles shall seek, when this Rest and Glory, or glorious rest shall be.
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In that day, says the Text. In this day says the Time. In the Birth of Christ. In the Times of Christ all this should be, and all this was. Both days are one,
In that day, Says the Text. In this day Says the Time. In the Birth of christ. In the Times of christ all this should be, and all this was. Both days Are one,
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And the sum of all is no more but this, that notwithstanding the most calamitous times (such as were threatned to the Iews, by bringing upon them the Assyrian in the former Chapter) there should a day of deliverance at last appear, a day of rest and glory,
And the sum of all is no more but this, that notwithstanding the most calamitous times (such as were threatened to the Iews, by bringing upon them the assyrian in the former Chapter) there should a day of deliverance At last appear, a day of rest and glory,
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The staff that supported dying Iacob, which he lean'd upon, and worshipped, Heb. xi. 21. which we may worship too without any Idolatry. A Rod, a Staff he is to lean upon, a staff that will not fail us, not like the reeds of Egypt, the supports and succours that the world affords us:
The staff that supported dying Iacob, which he leaned upon, and worshipped, Hebrew xi. 21. which we may worship too without any Idolatry. A Rod, a Staff he is to lean upon, a staff that will not fail us, not like the reeds of Egypt, the supports and succours that the world affords us:
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This Christ is the only staff for that. A staff that will comfort us when we are ready to die, that we may trust to upon our death-beds, that we may commit our dying spirits to,
This christ is the only staff for that. A staff that will Comfort us when we Are ready to die, that we may trust to upon our deathbeds, that we may commit our dying spirits to,
So the word denotes two of his prime offices out to us, and may yet intimate a third; the Shepherds rod being not so much to strike, as to direct and lead the stragling Sheep into the way:
So the word denotes two of his prime Offices out to us, and may yet intimate a third; the Shepherd's rod being not so much to strike, as to Direct and led the straggling Sheep into the Way:
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When our eyes are ready to fail with expectation, and all hopes have given up the Ghost; when the Family of David, from whence all the promis'd and look'd for hope was in a condition near an extinguishment; when Herod had usurp'd the Throne,
When our eyes Are ready to fail with expectation, and all hope's have given up the Ghost; when the Family of David, from whence all the promised and looked for hope was in a condition near an extinguishment; when Herod had usurped the Throne,
when not so much as a sprig, or bud, or string of hope could be seen by the quickest sight, then out starts this rod upon a sudden, and prospers to a wonder.
when not so much as a sprig, or bud, or string of hope could be seen by the quickest sighed, then out starts this rod upon a sudden, and prospers to a wonder.
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For he is not only a bare single rod, but a branch that spreads it self abroad into twigs and little boughs. Two main ones at the first, his Divinity and his Humanity; from which infinite little twigs and leaves, infinite graces and blessings are extended to us.
For he is not only a bore single rod, but a branch that spreads it self abroad into twigs and little boughs. Two main ones At the First, his Divinity and his Humanity; from which infinite little twigs and leaves, infinite graces and blessings Are extended to us.
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My servant the branch, God calls him, Zach. iii. 8. And the man whose name is the Branch, Zach. vi. 12. The word in both places descends from NONLATINALPHABET which signifies any thing that springs or rises either from above or from below. His Divinity that springs from above, from Heaven; and to that alludes the Latin in both those places, which translate NONLATINALPHABET by Oriens, the East or rising Sun, and is alluded to by Zachary in his Benedictus, when he calls him the day-spring from on high, Oriens ex alto, S. Luke i. 78. His Humanity that riseth from beneath, from earth,
My servant the branch, God calls him, Zach iii. 8. And the man whose name is the Branch, Zach vi. 12. The word in both places descends from which signifies any thing that springs or rises either from above or from below. His Divinity that springs from above, from Heaven; and to that alludes the Latin in both those places, which translate by Orient, the East or rising Sun, and is alluded to by Zachary in his Benedictus, when he calls him the dayspring from on high, Orient ex alto, S. Lycia i. 78. His Humanity that Riseth from beneath, from earth,
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and is sufficiently signified by the root of Iesse: You have them both together, Ier. xxiii. I will raise unto David a righteous branch, ver. 5. and this is his Name, the Lord our righteousness, ver. 6. And from these two all the leaves and fruits of righteousness whatsoever.
and is sufficiently signified by the root of Iesse: You have them both together, Jeremiah xxiii. I will raise unto David a righteous branch, ver. 5. and this is his Name, the Lord our righteousness, ver. 6. And from these two all the leaves and fruits of righteousness whatsoever.
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Flos the vulgar reads it, a fair goodly flower. The Rose of Sharen, and the Lilly of the Valleys, Cant. ii. 1. a sweet smelling Flower, that sent forth its odour into all the world.
Flos the Vulgar reads it, a fair goodly flower. The Rose of Sharen, and the Lily of the Valleys, Cant ii. 1. a sweet smelling Flower, that sent forth its odour into all the world.
ita & Dominus Iesus in illo patibulo crucis, nec avulsus evanuit, nec contritus emarcuit, sed illâ lanceae punctione succisus speciosior fusi cruoris colore vernavit, mori ipse nescius & mortuis aternae vitae munus exhalans, says St. Ambrose. A Flower when it is cut off loses not its scent,
ita & Dominus Iesus in illo patibulum crucis, nec avulsus evanuit, nec Contritus emarcuit, sed illâ lanceae punctione succisus speciosior fusi cruoris colore vernavit, Mori ipse nescius & mortuis aternae vitae munus exhalans, Says Saint Ambrose. A Flower when it is Cut off loses not its scent,
or why says the Prophet, the Root of Iesse? Why? not without reason neither. Iesse was but a poor man in Israel. My Family what is it? says David himself, 1 Sam. xviii. 18. yet from Iesse would God raise up Christ, that we might know God can bring any thing out of any thing.
or why Says the Prophet, the Root of Iesse? Why? not without reason neither. Iesse was but a poor man in Israel. My Family what is it? Says David himself, 1 Sam. xviii. 18. yet from Iesse would God raise up christ, that we might know God can bring any thing out of any thing.
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So our Lord Iesus, says he, lost none of his beauty, or sweetness, by being broken and bruis'd upon the Cross; when he was here taken off from the stock of the living, the Blood that issu'd out of his Wounds, made his beauty more fresh and orient; and his bruising there extracted from him so sweet an odour, that even still every day raiseth the fainting soul out of its swoon, and revives even the dead, that they flourish out of their Graves by a Resurrection to life eternal. The original of the word NONLATINALPHABET is from NONLATINALPHABET servavit, to reserve or keep;
So our Lord Iesus, Says he, lost none of his beauty, or sweetness, by being broken and Bruised upon the Cross; when he was Here taken off from the stock of the living, the Blood that issued out of his Wounds, made his beauty more fresh and orient; and his bruising there extracted from him so sweet an odour, that even still every day Raiseth the fainting soul out of its swoon, and revives even the dead, that they flourish out of their Graves by a Resurrection to life Eternal. The original of the word is from servavit, to reserve or keep;
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and may therefore not unfitly denote the great sweetness and vertue that is reserv'd and laid up in Christ to sweeten and adorn the stinking and nasty houses of our sinful souls and bodies.
and may Therefore not unfitly denote the great sweetness and virtue that is reserved and laid up in christ to sweeten and adorn the stinking and nasty houses of our sinful Souls and bodies.
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This NONLATINALPHABET this Branch, this Flower bears in its name the Saviour, and hath been by some drawn into Nazareus, to raise a conjecture that Christ was called a Nazaren from Isaiah's Netzer, from the word here translated Branch, or Flower. But this to be sure can be no mistake, to tell you either from the Word, or any way else, that our Saviour is design'd by it;
This this Branch, this Flower bears in its name the Saviour, and hath been by Some drawn into Nazareus, to raise a conjecture that christ was called a Nazaren from Isaiah's Netzer, from the word Here translated Branch, or Flower. But this to be sure can be no mistake, to tell you either from the Word, or any Way Else, that our Saviour is designed by it;
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we are all but so many twigs of this great Vine-root, so many Branches from him, S. Iohn xv. 5. The Root 3. whence all good springs up to us, all Flowers of Art, of Nature, all the staves of comfort,
we Are all but so many twigs of this great Vine-root, so many Branches from him, S. John xv. 5. The Root 3. whence all good springs up to us, all Flowers of Art, of Nature, all the staves of Comfort,
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Nay 4. Even the very Root of Iesse too, from whom Iesse had his original, from whom Iesse 's family throve into a Kingdom, from whence his youngest sons Sheephook sprang into a Scepter:
Nay 4. Even the very Root of Iesse too, from whom Iesse had his original, from whom Iesse is family throve into a Kingdom, from whence his youngest Sons Sheephook sprang into a Sceptre:
He can raise Empires out of Sheepcotes; so he did Cyrus, so he did Romulus: the one the Founder of the Persian Monarchy, the other of the Roman. He raised the first Governour of the Iews, out of a bulrush-basket,
He can raise Empires out of Sheepcotes; so he did Cyrus, so he did Romulus: the one the Founder of the Persian Monarchy, the other of the Roman. He raised the First Governor of the Iews, out of a bulrush-basket,
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And not many mighty, not many noble, saith S. Paul, 1 Cor. i. 16. But God hath chosen the weak things of the world to confound the things that are mighty,
And not many mighty, not many noble, Says S. Paul, 1 Cor. i. 16. But God hath chosen the weak things of the world to confound the things that Are mighty,
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yea, and things which are not, to bring to nought things that are, ver. 17. 18. So little is God taken with our greatness, our great birth or breeding.
yea, and things which Are not, to bring to nought things that Are, ver. 17. 18. So little is God taken with our greatness, our great birth or breeding.
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ready enough to say with the unbelieving Iews, can any Good thing come out of Nazareth? can any great eminent person spring out of the Root of Iesse? Yes it can.
ready enough to say with the unbelieving Iews, can any Good thing come out of Nazareth? can any great eminent person spring out of the Root of Iesse? Yes it can.
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and perhaps if we but trace it a little higher than our own memories (to be sure if to the first beginning) the best and gloriousest Princes will find themselves deriv'd from as mean an original as any poor Iesse whatsoever.
and perhaps if we but trace it a little higher than our own memories (to be sure if to the First beginning) the best and gloriousest Princes will find themselves derived from as mean an original as any poor Iesse whatsoever.
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To drive that lesson homer, I may note to you 3. that 'tis the root of Iesse here, not David, (though otherwhere he is called the Root of David, as Rev. v. 5.) lest he should seem either to receive glory from David, or need his name, to cover the obscurity of his beginning.
To drive that Lesson homer, I may note to you 3. that it's the root of Iesse Here, not David, (though otherwhere he is called the Root of David, as Rev. v. 5.) lest he should seem either to receive glory from David, or need his name, to cover the obscurity of his beginning.
and Davids house brought back again to its first beginning, to that private and low condition it was in in the days of Iesse. Thus again would God teach us to be humble in the midst of all our ruff,
and Davids house brought back again to its First beginning, to that private and low condition it was in in the days of Iesse. Thus again would God teach us to be humble in the midst of all our ruff,
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why it is here said rather of Iesse than of David; even because this root of all this good is to us, comes meerly of free gift, So God loved the world, says S. Iohn iii. 16. that he gave his only begotten Son;
why it is Here said rather of Iesse than of David; even Because this root of all this good is to us, comes merely of free gift, So God loved the world, Says S. John iii. 16. that he gave his only begotten Son;
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and not by works of righteousness which we have done, but according to his mercy, says St. Paul: this great kindness of God our Saviour appeared towards us, this Lord our Saviour appeared to us, Tit. iii. 4, 5. as a root, as a rod, as a branch; a root to settle us, a rod to comfort us, a branch to shelter us;
and not by works of righteousness which we have done, but according to his mercy, Says Saint Paul: this great kindness of God our Saviour appeared towards us, this Lord our Saviour appeared to us, Tit. iii. 4, 5. as a root, as a rod, as a branch; a root to settle us, a rod to Comfort us, a branch to shelter us;
they have no other Father than the heavenly showers: so by the descending of the Holy Ghost upon the Blessed Virgin, as rain into a dry ground, this holy Root put forth, this Branch sprung up without other father of his humanity; which is the meaning both of erit in the Text,
they have no other Father than the heavenly showers: so by the descending of the Holy Ghost upon the Blessed Virgae, as rain into a dry ground, this holy Root put forth, this Branch sprung up without other father of his humanity; which is the meaning both of erit in the Text,
and egredietur in the beginning, both of this shall be, here, and that shall come forth, or there shall grow up, in the first verse of the Chapter. And thus we have the first part of the Text, the descent, and stock, and nature, and condition, and birth of Christ, with other things pertaining to it.
and egredietur in the beginning, both of this shall be, Here, and that shall come forth, or there shall grow up, in the First verse of the Chapter. And thus we have the First part of the Text, the descent, and stock, and nature, and condition, and birth of christ, with other things pertaining to it.
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II. And indeed, for that he was born to gather the stragling world into one body, to unite the Iew and Gentile under one head, to bring the straying sheep into one fold, to draw all the Armies of the earth together into one heavenly host, that we might all march lovingly under the banner of the Almighty, under the command of Heaven.
II And indeed, for that he was born to gather the straggling world into one body, to unite the Iew and Gentile under one head, to bring the straying sheep into one fold, to draw all the Armies of the earth together into one heavenly host, that we might all march lovingly under the banner of the Almighty, under the command of Heaven.
Men had long marched under the command of Flesh, Earth, and Hell. God had suffered all Nations, saith St. Paul, to do so, to walk after their own ways, Acts xiv. 16. But now he commands otherwise, commands to repent, and leave those unhappy Standards to come in to his, Acts xvii. 30.
Men had long marched under the command of Flesh, Earth, and Hell. God had suffered all nations, Says Saint Paul, to do so, to walk After their own ways, Acts xiv. 16. But now he commands otherwise, commands to Repent, and leave those unhappy Standards to come in to his, Acts xvii. 30.
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And he exempts none, debars none, all men every where are called to it, Acts xvii. 30. every nation, and every one in every Nation, that will come shall be accepted, Acts x. 35. every creature, says he himself, St. Mark xvi. 15. Iew and Greek, bond and free, male and female, all one here, Gal. iii. 28. Be we never so heavy laden with sins and infirmities, under this banner we shall find rest, St. Mat. xi. 28. Be we never so hotly pursued by our fiercest enemies, here we shall have shelter, and protection.
And he exempts none, debars none, all men every where Are called to it, Acts xvii. 30. every Nation, and every one in every nation, that will come shall be accepted, Acts x. 35. every creature, Says he himself, Saint Mark xvi. 15. Iew and Greek, bound and free, male and female, all one Here, Gal. iii. 28. Be we never so heavy laden with Sins and infirmities, under this banner we shall find rest, Saint Mathew xi. 28. Be we never so hotly pursued by our Fiercest enemies, Here we shall have shelter, and protection.
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the gates of Hell it self cannot disappoint them, cannot throw down this Banner, St. Mat. xvi. 18. His counsels shall stand, he will do all his pleasure, Isa. xlvi. 10. They do but fight against God that go about to resist it, says Gamaliel the great Doctor of the Law, Acts v. 39.
the gates of Hell it self cannot disappoint them, cannot throw down this Banner, Saint Mathew xvi. 18. His Counsels shall stand, he will do all his pleasure, Isaiah xlvi. 10. They do but fight against God that go about to resist it, Says Gamaliel the great Doctor of the Law, Acts v. 39.
And will you know the Staff, the Colours, and the Flag or Streamer of this Ensign? why, the Staff is his Cross, the Colours are Blood and Water, and the Streamer the Gospel, or preaching of them to the world.
And will you know the Staff, the Colours, and the Flag or Streamer of this Ensign? why, the Staff is his Cross, the Colours Are Blood and Water, and the Streamer the Gospel, or preaching of them to the world.
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so as it were prefiguring, that all the Hosts and Armies of the Nations were one day to be gathered under the Banner of the Cross, to which Souldiers should daily flow out of all the Nations and Kingdoms of the earth.
so as it were prefiguring, that all the Hosts and Armies of the nations were one day to be gathered under the Banner of the Cross, to which Soldiers should daily flow out of all the nations and Kingdoms of the earth.
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Come we in 2. and submit to the conditions of peace, submit to his orders and commands. The Septuagint reads: NONLATINALPHABET, here, to intimate this:
Come we in 2. and submit to the conditions of peace, submit to his order and commands. The septuagint reads:, Here, to intimate this:
even he who fights but for a little pay, and that commonly ill paid. And shall we turn cowards when we fight for a Kingdom, and that in Heaven, which we may be sure of, if we fight well?
even he who fights but for a little pay, and that commonly ill paid. And shall we turn cowards when we fight for a Kingdom, and that in Heaven, which we may be sure of, if we fight well?
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the more unworthy certainly that they should ever reap fruit or benefit, twig or branch from the root of Iesse. The very Gentiles in the next words will sufficiently shame them.
the more unworthy Certainly that they should ever reap fruit or benefit, twig or branch from the root of Iesse. The very Gentiles in the next words will sufficiently shame them.
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For I, if I be lifted up from the earth, says he himself, will draw all men to me, St. Iohn xii. 32. Parthians, and Medes, and Elamites, the dwellers in Mesopotamia,
For I, if I be lifted up from the earth, Says he himself, will draw all men to me, Saint John xii. 32. Parthians, and Medes, and Elamites, the dwellers in Mesopotamia,
and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and Lybia, Rome and Cyrene, as well as the dwellers in Iudea, Cretes and Arabians, as well as Israelites, Proselites, as well as Iews, he will draw all in to him.
and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and Libya, Rome and Cyrene, as well as the dwellers in Iudea, Cretes and Arabians, as well as Israelites, Proselytes, as well as Iews, he will draw all in to him.
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The vast multitudes that came daily in from all quarters of the world, so many Churches of the Gentiles, so suddenly rais'd and planted, are a sufficient evidence to this great truth.
The vast Multitudes that Come daily in from all quarters of the world, so many Churches of the Gentiles, so suddenly raised and planted, Are a sufficient evidence to this great truth.
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And the term, the Iews at this day give the Christians of NONLATINALPHABET the very word in the Text for Gentiles, confirms as much by their own confession.
And the term, the Iews At this day give the Christians of the very word in the Text for Gentiles, confirms as much by their own Confessi.
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So true was both Isaiah's Prophesie here, and Father Iacob 's so long before, that to him should the gathering of the people be, Gen. xlix. 10. But that which is an evidence as great as any,
So true was both Isaiah's Prophesy Here, and Father Iacob is so long before, that to him should the gathering of the people be, Gen. xlix. 10. But that which is an evidence as great as any,
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if not above all, is, St. Paul applies the Text as fulfilled then, Rom. xv. 12. And there is this only to be added for our particular, that we still go on and continue seeking him.
if not above all, is, Saint Paul Applies the Text as fulfilled then, Rom. xv. 12. And there is this only to be added for our particular, that we still go on and continue seeking him.
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Now by his Rest, we in the first place understand the Church, the place where the Psalmist tells us his honour dwells, Psal. xxvi. 3. the place of which himself says no less,
Now by his Rest, we in the First place understand the Church, the place where the Psalmist tells us his honour dwells, Psalm xxvi. 3. the place of which himself Says no less,
here will I dwell, for I have delight therein, Psal. cxxxii. 14. And glorious it is the Apostle tells us, a glorious Church, not having spot or wrinkle, Ephes. v. 27. glorious all over,
Here will I dwell, for I have delight therein, Psalm cxxxii. 14. And glorious it is the Apostle tells us, a glorious Church, not having spot or wrinkle, Ephesians v. 27. glorious all over,
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so glorious, that the Prophet says, the Gentiles shall come to its Light, and Kings to the brightness of its rising, Isa. lx. 3. they shall bring Gold and Incense from Shebah, the flocks of Kedar,
so glorious, that the Prophet Says, the Gentiles shall come to its Light, and Kings to the brightness of its rising, Isaiah lx. 3. they shall bring Gold and Incense from Shebah, the flocks of Kedar,
and the rams of Nebaioth shall come with acceptance to his Altar, ver. 7. the glory of Lebanon shall come unto it, ver. 13. They shall call the walls of it salvation,
and the rams of Nebaioth shall come with acceptance to his Altar, ver. 7. the glory of Lebanon shall come unto it, ver. 13. They shall call the walls of it salvation,
and the gates praise, ver. 18. The Lord is an everlasting light unto it, and God is its glory, ver. 19. So that we may well cry out with David, Glorious things are spoken of thee, O thou City of God, thy Church, thy Congregation, O thou root of Iesse, thou Son of David, which thou hast gathered,
and the gates praise, ver. 18. The Lord is an everlasting Light unto it, and God is its glory, ver. 19. So that we may well cry out with David, Glorious things Are spoken of thee, Oh thou city of God, thy Church, thy Congregation, Oh thou root of Iesse, thou Son of David, which thou hast gathered,
and thy Churches or holy Temples too which are rais'd to thee, exceed in glory; the beauty of Holiness, thy holy mysteries, thy blessed self art there.
and thy Churches or holy Temples too which Are raised to thee, exceed in glory; the beauty of Holiness, thy holy Mysteres, thy blessed self art there.
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And indeed in the holy Mysteries of the Blessed Sacrament, is his second place of Rest. There it is that the feeds his flock, and rests at noon, Cant. i. 7. And he is glorious there, glorious in his Mercies, illustrious in his Benefits, wonderful in his being there.
And indeed in the holy Mysteres of the Blessed Sacrament, is his second place of Rest. There it is that the feeds his flock, and rests At noon, Cant i. 7. And he is glorious there, glorious in his mercies, illustrious in his Benefits, wondered in his being there.
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No such wonder in the world, as his being under these consecrated Elements, his feeding our souls with them, his discovering himself from under them, by the comforts he affords us by them.
No such wonder in the world, as his being under these consecrated Elements, his feeding our Souls with them, his discovering himself from under them, by the comforts he affords us by them.
because 2. the glorious Angels displaid their Wings, and gave forth their light, and sung about it, St. Luke ii. 13, 14. because 3. Kings themselves came from far to visite it,
Because 2. the glorious Angels displayed their Wings, and gave forth their Light, and sung about it, Saint Lycia ii. 13, 14. Because 3. Kings themselves Come from Far to visit it,
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by that it was he gain'd the glorious victory over Death and Hell: from thence he came forth a glorious Conqueror. Thither have devout Christians flock'd in incredible numbers.
by that it was he gained the glorious victory over Death and Hell: from thence he Come forth a glorious Conqueror. Thither have devout Christians flocked in incredible numbers.
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There is one Rest still behind, and it is not only glorious, but it self is glory: His rest, himself calls it, Heb. iii. 11. yet a rest into which he would have us enter too, Heb. iv. 9, 11. And in Heaven it is;
There is one Rest still behind, and it is not only glorious, but it self is glory: His rest, himself calls it, Hebrew iii. 11. yet a rest into which he would have us enter too, Hebrew iv. 9, 11. And in Heaven it is;
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This rest and glory, or glorious rest, which ends the Text, (and 'tis the best end we can either make or wish ) springs from the root at the beginning.
This rest and glory, or glorious rest, which ends the Text, (and it's the best end we can either make or wish) springs from the root At the beginning.
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Our Holy Temples, our Holy Sacraments, our Holy Days, this day the first of all the rest, all the benefits of his Death, Resurrection, and Ascension into Glory;
Our Holy Temples, our Holy Sacraments, our Holy Days, this day the First of all the rest, all the benefits of his Death, Resurrection, and Ascension into Glory;
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Root we our selves upon him by humility, build we upon him by faith: grow we up with him rooted and grounded in love, and sprouting out in all good works:
Root we our selves upon him by humility, built we upon him by faith: grow we up with him rooted and grounded in love, and sprouting out in all good works:
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So when this Root shall appear the second time, and blow up his Trumpet, as he here set up his Ensign, and our dead roots spring afresh out of their dust, we also may appear with him, with Palms and Branches in our hands to celebrate the praises of this Root and Branch of Iesse, and enter joyfully into his rest, into the rest of everlasting glory.
So when this Root shall appear the second time, and blow up his Trumpet, as he Here Set up his Ensign, and our dead roots spring afresh out of their dust, we also may appear with him, with Palms and Branches in our hands to celebrate the praises of this Root and Branch of Iesse, and enter joyfully into his rest, into the rest of everlasting glory.
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Yet as great as the persons, and as great as the day, the great lesson of them both is to be little, to think and make little of our selves, seeing the infinite greatness is this day become so little, Eternity a Child, the Rays of Glory wrapt in rags, Heaven crowded into the corner of a Stable, and he that is every where want a room.
Yet as great as the Persons, and as great as the day, the great Lesson of them both is to be little, to think and make little of our selves, seeing the infinite greatness is this day become so little, Eternity a Child, the Rays of Glory wrapped in rags, Heaven crowded into the corner of a Stable, and he that is every where want a room.
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I may at other times have spoke great and glorious things both of the Persons and the Day; but I am determin'd to day to know nothing but Iesus Christ in Rags, but Iesus Christ in a Manger. And I hope I shall have your company along:
I may At other times have spoke great and glorious things both of the Persons and the Day; but I am determined to day to know nothing but Iesus christ in Rags, but Iesus christ in a Manger. And I hope I shall have your company along:
your thoughts will be my thoughts, and my thoughts yours, and both Christ's; all upon his humility and our own. This is our first-born, which we are this day to bring forth (for it is a day of bringing forth) this we are to wrap up in our memories, this to lay up in our hearts; this the Blessed Mother, this the Blessed Babe, this the condition,
your thoughts will be my thoughts, and my thoughts yours, and both Christ's; all upon his humility and our own. This is our firstborn, which we Are this day to bring forth (for it is a day of bringing forth) this we Are to wrap up in our memories, this to lay up in our hearts; this the Blessed Mother, this the Blessed Babe, this the condition,
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But the whole business is between two persons, the Mother and the Child; and it hath two consideratiens besides the letter, a moral lesson and a Mystery: The one sufficiently brought forth, and laid before us;
But the Whole business is between two Persons, the Mother and the Child; and it hath two consideratiens beside the Letter, a moral Lesson and a Mystery: The one sufficiently brought forth, and laid before us;
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And seven degrees it rises by, seven particulars in them, we take it from. 1. His being brought forth or born. 2. His Mother, She. 3. His wrapping up. 4. His clothes he was wrapt in.
And seven Degrees it rises by, seven particulars in them, we take it from. 1. His being brought forth or born. 2. His Mother, She. 3. His wrapping up. 4. His clothes he was wrapped in.
The first step of his Humiliation was to be born, and brought forth by a Woman, the only begotten Son of the Immortal God, to become the First-born of a mortal Woman. The First-born of every Creature to become the First-born of so silly a Creature.
The First step of his Humiliation was to be born, and brought forth by a Woman, the only begotten Son of the Immortal God, to become the Firstborn of a Mortal Woman. The Firstborn of every Creature to become the Firstborn of so silly a Creature.
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why by the way of a Woman? why didst thou not fit thy self of a Body some other way? Thou couldst have framed thy self a humane Body, of some purer matter,
why by the Way of a Woman? why didst thou not fit thy self of a Body Some other Way? Thou Couldst have framed thy self a humane Body, of Some Purer matter,
but such is thy humility, that thou didst not abhor the Virgins Womb, wouldst be brought forth as other men, that we might not think of our selves above other men,
but such is thy humility, that thou didst not abhor the Virgins Womb, Wouldst be brought forth as other men, that we might not think of our selves above other men,
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But 2. if he would be born of a Woman, could he not have chosen an othergates than she, than a poor Carpenters Wife? some great Queen or Lady had been fitter far to have made as it were the Queen of Heaven,
But 2. if he would be born of a Woman, could he not have chosen an othergate than she, than a poor Carpenters Wife? Some great Queen or Lady had been fitter Far to have made as it were the Queen of Heaven,
But Respexit humilitatem ancillae, it was the lowliness of this his holy Hand-maid, that he lookt to, it was for her humility he chose to be born of her before any other.
But Respexit humilitatem Ancillae, it was the lowliness of this his holy Handmaid, that he looked to, it was for her humility he chosen to be born of her before any other.
who indeed can sufficiently express this his generation; also the poorness, meanness, contemptibleness, humbleness of it? His delight surely is to be with the lowly, that thus picks and culls out low things.
who indeed can sufficiently express this his generation; also the poorness, meanness, contemptibleness, humbleness of it? His delight surely is to be with the lowly, that thus picks and culls out low things.
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He that measures the Heavens with his Span, the waters in the hollow of his hand, who involves all things, all the treasures of Wisdom and Knowledge, in whom all our beings and well-beings, the decrees and fates of the world are wrapt from all eternity;
He that measures the Heavens with his Span, the waters in the hollow of his hand, who involves all things, all the treasures of Wisdom and Knowledge, in whom all our beings and well-beings, the decrees and fates of the world Are wrapped from all eternity;
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who can unwind, or unfold his humility? will our Master be thus dealt with as a Child? thus handled like the common infant? and shall we hereafter think much the best of us to be used like other men? away with all our nicenesses henceforward,
who can unwind, or unfold his humility? will our Master be thus dealt with as a Child? thus handled like the Common infant? and shall we hereafter think much the best of us to be used like other men? away with all our nicenesses henceforward,
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He that binds all things with his Word, makes them up in his Wisdom, and wraps them in the Mantle of his protection, was content to be bound up as a Child, when he was a Child;
He that binds all things with his Word, makes them up in his Wisdom, and wraps them in the Mantle of his protection, was content to be bound up as a Child, when he was a Child;
as if he had wholly laid aside his power, humbled himself to be under the power and discretion of a simple Woman, Nurse and Mother. To teach us again the humility of a Child, to behave our selves in every condition,
as if he had wholly laid aside his power, humbled himself to be under the power and discretion of a simple Woman, Nurse and Mother. To teach us again the humility of a Child, to behave our selves in every condition,
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if Subjects, with the condition of subjects; if Servants, of servants, and the like. The Clothes his dear Mother wrapt him in are 4. the very badges of humility;
if Subject's, with the condition of subject's; if Servants, of Servants, and the like. The Clothes his dear Mother wrapped him in Are 4. the very badges of humility;
this Lace, and that Trimming; this Fashion, and that Colour; these Iewels, and those Accoutrements; this Cloth, and that Stuff; this Silk, and that Velvet; this Silver, and that Gold; this way of wearing, and that garb in them;
this Lace, and that Trimming; this Fashion, and that Colour; these Jewels, and those Accoutrements; this Cloth, and that Stuff; this Silk, and that Velvet; this Silver, and that Gold; this Way of wearing, and that garb in them;
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We forget, we forget our sweet Saviours rags, his poor ragged Swadling-clothes, and our Garments witness against us to our faces, our pride, our follies, our vanities at the best.
We forget, we forget our sweet Saviors rags, his poor ragged Swaddling-clothes, and our Garments witness against us to our faces, our pride, our follies, our vanities At the best.
and thick darkness a swadling-band for it, he lets his own Swadling-bands be made of any thing, his own Clothes of any NONLATINALPHABET, any torn pieces, to give us a lesson not to be solicitous of what we should put on,
and thick darkness a swaddling-band for it, he lets his own Swaddling-bands be made of any thing, his own Clothes of any, any torn Pieces, to give us a Lesson not to be solicitous of what we should put on,
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and this part is here commended to us by our Saviours condition, that howsoever the giddy Gallants of the world think of it, the sober Christians of the Church should not think strange to see themselves in rags, which our Lord hath thus rent and torn out to us.
and this part is Here commended to us by our Saviors condition, that howsoever the giddy Gallants of the world think of it, the Sobrium Christians of the Church should not think strange to see themselves in rags, which our Lord hath thus rend and torn out to us.
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5. Well, but though he was content to be wrapt in Swadling-clothes, and those none of the handsomest neither, may we not look for a Cradle at least to lay him in? No matter what we may look for, we are like to find no better than a Manger for that purpose,
5. Well, but though he was content to be wrapped in Swaddling-clothes, and those none of the handsomest neither, may we not look for a Cradle At least to lay him in? No matter what we may look for, we Are like to find no better than a Manger for that purpose,
What place can we hereafter think too mean for any of us? Stand thou here, sit thou there, under my Foot-stool, places of exceeding honour compared to this. What, not a room among men, not among the meanest, in some smoky Cottage, or ragged Cell; but among Beasts? whither hath thy humility driven thee, O Saviour of mankind? Why, meer pity of a Woman in thy Mothers case, O Lord, would have made the most obdurate have removed her from the Horses feet, the Asses heels, the company of unruly Beasts, from the ordure and nastiness of a Stable: But that we, O Lord, might see what we had made our selves, meer Beasts,
What place can we hereafter think too mean for any of us? Stand thou Here, fit thou there, under my Footstool, places of exceeding honour compared to this. What, not a room among men, not among the Meanest, in Some smoky Cottage, or ragged Cell; but among Beasts? whither hath thy humility driven thee, Oh Saviour of mankind? Why, mere pity of a Woman in thy Mother's case, Oh Lord, would have made the most obdurate have removed her from the Horses feet, the Asses heels, the company of unruly Beasts, from the ordure and nastiness of a Stable: But that we, Oh Lord, might see what we had made our selves, mere Beasts,
as lustful as the Horse, as sottish as the Ass, as proud, and untam'd as the Bulls, as bent to earthly drudgeries and yokes as the Oxe and Heifer, that thou wert fain even to come thither to find us out and redeem us.
as lustful as the Horse, as sottish as the Ass, as proud, and untamed as the Bulls, as bent to earthly Drudgeries and yokes as the Ox and Heifer, that thou Wertenberg fain even to come thither to find us out and Redeem us.
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like such things as they, seeing we are now become like them, as says the Psalmist, Psal. xlix. 12. 20. To descend from the Society of Cherubims and Seraphims, and all the Host of Heaven, to be the companion of Beasts; from the bosom of his Father, to the concave of a Manger, is such a descent of humility, that we have no more understanding than the very beasts to express it.
like such things as they, seeing we Are now become like them, as Says the Psalmist, Psalm xlix. 12. 20. To descend from the Society of Cherubims and Seraphims, and all the Host of Heaven, to be the Companion of Beasts; from the bosom of his Father, to the concave of a Manger, is such a descent of humility, that we have no more understanding than the very beasts to express it.
Go man, and sit down now in the lowest room thou canst, thou canst not sit so low as lay thy Saviour. S. Ierome was so much devoted to the contemplation of this strange humility of his Master in this particular, that he spent many of his years near the place of this hallowed Manger. And S. Luke in S. Ambrose 's interpretation pleases himself much in the recounting of this circumstance of his Saviour 's Birth;
Go man, and fit down now in the lowest room thou Canst, thou Canst not fit so low as lay thy Saviour. S. Jerome was so much devoted to the contemplation of this strange humility of his Master in this particular, that he spent many of his Years near the place of this hallowed Manger. And S. Luke in S. Ambrose is Interpretation Pleases himself much in the recounting of this circumstance of his Saviour is Birth;
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and indeed any may so conjecture it, that considers how often he repeats it in so little compass, thrice within ten verses, the 7. 12. and 16. And say I, let others seek him in the Courts of Princes, in the head of an Army, under a Canopy of State, in a Cradle of Gold, or Ivory; I will seek him to day where he was laid, whither the Angel sent the Shepherds to seek him, where the Shepherds found him in a Manger, in a Stable, in the humble and lowly heart; that in an humble sense of his own unworthiness cries out with Agur, Prov. xxx. 2. Surely I am more brutish than man,
and indeed any may so conjecture it, that considers how often he repeats it in so little compass, thrice within ten Verses, the 7. 12. and 16. And say I, let Others seek him in the Courts of Princes, in the head of an Army, under a Canopy of State, in a Cradle of Gold, or Ivory; I will seek him to day where he was laid, whither the Angel sent the Shepherd's to seek him, where the Shepherd's found him in a Manger, in a Stable, in the humble and lowly heart; that in an humble sense of his own unworthiness cries out with Agur, Curae xxx. 2. Surely I am more brutish than man,
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6. But the Manger is not the worst, the dis-respect that forc'd him thither, that's the hardest, that there was no room for them in the Inn, NONLATINALPHABET, eis, no room for them, mark that;
6. But the Manger is not the worst, the disrespect that forced him thither, that's the Hardest, that there was no room for them in the Inn,, eis, no room for them, mark that;
or tempest, and so frighted into travel, had been no such wonder peradventure; but to be driven thither by the unkindness and inhumanity of ones own Countrymen, and Tribe too, is a trial of humility indeed;
or tempest, and so frighted into travel, had been no such wonder Peradventure; but to be driven thither by the unkindness and inhumanity of ones own Countrymen, and Tribe too, is a trial of humility indeed;
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and suffer the uncivil ruggedness of men to drive him out to dwell and lodge among Beasts; to have contempt thrown upon his poverty, and neglect added to all inconveniences, is sure to teach us humility in the harshest usages we meet with.
and suffer the Uncivil ruggedness of men to drive him out to dwell and lodge among Beasts; to have contempt thrown upon his poverty, and neglect added to all inconveniences, is sure to teach us humility in the harshest usages we meet with.
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He that made all places, finds none himself, and is content. He that hath many Mansions for others in his Fathers house, hath not the least lobby in an Inn, and repines not at it.
He that made all places, finds none himself, and is content. He that hath many Mansions for Others in his Father's house, hath not the least lobby in an Inn, and repines not At it.
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How unlike us, I pray, for whom no downy pallets are soft enough, no room sufficiently spacious and Majestick, no furniture enough costly, no attendance sufficient, all respect too little.
How unlike us, I pray, for whom no downy pallets Are soft enough, no room sufficiently spacious and Majestic, no furniture enough costly, no attendance sufficient, all respect too little.
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Do we ever call to mind this our Saviours first entertainment in the world, or think we are no better then our Master? He could have come in state, in glory, in all magnificence and pomp, attended with all respect and honour,
Do we ever call to mind this our Saviors First entertainment in the world, or think we Are no better then our Master? He could have come in state, in glory, in all magnificence and pomp, attended with all respect and honour,
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7. And yet there is a seventh degree of his humility, to let all this be done to him in such a publick time and place, when the whole world was met together to be taxed, where so many were gathered in such a place of meeting as an Inn, when the whole City is filled from one corner to another, there and then to be so used,
7. And yet there is a seventh degree of his humility, to let all this be done to him in such a public time and place, when the Whole world was met together to be taxed, where so many were gathered in such a place of meeting as an Inn, when the Whole city is filled from one corner to Another, there and then to be so used,
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Sum we up now the points of Christs humility, to leave his Fathers bosom for the Virgins Womb, the great riches in Heaven for great poverty upon earth, to wrap up his immensity in Swadling-clothes, his Robes of glory in Clouts and Rags, forsake his Throne for a Manger, the adoration of Saints and Angels for the dis-respects of a surly Host, to be seen in this mean pickle to all the world. Domine in quis similis tui? O Lord who is like to thee, who is like to thee may we say this way also in thy humility as well as in thy glory. And sure we cannot hereafter any of us grudge to be in rags, in Sheep-skins, and Goat-skins, in Dens and Caves of the earth, destitute, neglected, forsaken, repuls'd, contemned,
Sum we up now the points of Christ humility, to leave his Father's bosom for the Virgins Womb, the great riches in Heaven for great poverty upon earth, to wrap up his immensity in Swaddling-clothes, his Robes of glory in Clouts and Rags, forsake his Throne for a Manger, the adoration of Saints and Angels for the disrespects of a surly Host, to be seen in this mean pickle to all the world. Domine in quis Similis tui? Oh Lord who is like to thee, who is like to thee may we say this Way also in thy humility as well as in thy glory. And sure we cannot hereafter any of us grudge to be in rags, in Sheepskins, and Goatskins, in Dens and Caves of the earth, destitute, neglected, forsaken, repulsed, contemned,
Pure and Virgin, Chaste and Holy only that bring forth him. And the First-born he will be, ever should be of all our thoughts, will be acknowledged so whensoever born, primogenitus, one before whom none;
Pure and Virgae, Chaste and Holy only that bring forth him. And the Firstborn he will be, ever should be of all our thoughts, will be acknowledged so whensoever born, Primogenitus, one before whom none;
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for that only is the sense of First-born here, not referring to any after, but to none before, Col. i. 14. begotten before any creature, in honour above all creatures, endued with all the rights of primogeniture, even as man also.
for that only is the sense of Firstborn Here, not referring to any After, but to none before, Col. i. 14. begotten before any creature, in honour above all creatures, endued with all the rights of primogeniture, even as man also.
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Now three things belonged to the First-born Son, the Priesthood, the preheminence, or regal Dignity, and a double or larger portion. He is the High-Priest of our profession, Heb. iii. 1. The great High-Priest of the Christian Profession and Religion.
Now three things belonged to the Firstborn Son, the Priesthood, the pre-eminence, or regal Dignity, and a double or larger portion. He is the High-Priest of our profession, Hebrew iii. 1. The great High-Priest of the Christian Profession and Religion.
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He 2. the Head of his Church, Col. i. 18. To whom all power is given in heaven and earth, S. Mat. xxviii. 18. He 3. also anointed with the oyl of gladness above his fellows, Psal. xlv. 8. A portion of grace far above others, S. Iohn i. 16. That in all things he might have the preheminence, being the First-born,
He 2. the Head of his Church, Col. i. 18. To whom all power is given in heaven and earth, S. Mathew xxviii. 18. He 3. also anointed with the oil of gladness above his Fellows, Psalm xlv. 8. A portion of grace Far above Others, S. John i. 16. That in all things he might have the pre-eminence, being the Firstborn,
as well of the dead as of the living, says S. Paul, Col. i. 18. All these mysteries we have wrapt up in the title of the First-born, that by it he is intimated to be our Prince, our Priest, our elder Brother, one in whom all fulness, who should be therefore so acknowledg'd and us'd, be first entertain'd in our affections, be the first birth our souls should travel with,
as well of the dead as of the living, Says S. Paul, Col. i. 18. All these Mysteres we have wrapped up in the title of the Firstborn, that by it he is intimated to be our Prince, our Priest, our elder Brother, one in whom all fullness, who should be Therefore so acknowledged and used, be First entertained in our affections, be the First birth our Souls should travel with,
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All the benefits that came by him were wrapt up and not understood, till the Clothes both of the Manger and the Grave were unwrapt by his Resurrection.
All the benefits that Come by him were wrapped up and not understood, till the Clothes both of the Manger and the Grave were unwrapped by his Resurrection.
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He seem'd not what he was, shewed not what he came for until then. All the while before nothing but folds, and things folded up, the Cross made up or involved in his Cratch (for of the form of a Cross the Cratch some say was made) mans salvation in Gods Incarnation, the Churches growth in the Virgins bringing forth, many brethren in the First-born among them.
He seemed not what he was, showed not what he Come for until then. All the while before nothing but folds, and things folded up, the Cross made up or involved in his Cratch (for of the from of a Cross the Cratch Some say was made) men salvation in God's Incarnation, the Churches growth in the Virgins bringing forth, many brothers in the Firstborn among them.
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His Glory 2. that was wrapt up in those Clothes, his God-head in the Man-hood, the Word in Flesh, Eternity in days, Righteousness in a body like to a body of Sin, Wisdom in the infancy of a Child, Abundance in Poverty, Glory in disrespect, the Fountain of Grace in a dry barren dusty Land, eternal light in Clouds, and everlasting life in the very image of death;
His Glory 2. that was wrapped up in those Clothes, his Godhead in the Manhood, the Word in Flesh, Eternity in days, Righteousness in a body like to a body of since, Wisdom in the infancy of a Child, Abundance in Poverty, Glory in disrespect, the Fountain of Grace in a dry barren dusty Land, Eternal Light in Clouds, and everlasting life in the very image of death;
will you see the Clothes that hid this treasure, not from men only, but from Devils? The espousals of just Ioseph, and holy Mary hid Christs Conception of a Virgin. The crying of an Infant in a Cradle, the bringing forth without sorrow.
will you see the Clothes that hid this treasure, not from men only, but from Devils? The espousals of just Ioseph, and holy Marry hid Christ Conception of a Virgae. The crying of an Infant in a Cradle, the bringing forth without sorrow.
his Doctrine wrapt in parables, his Grace covered in the Sacraments, the inward Grace in the outward Elements, his great Apostolick Function in poor simple Fishermen, his Vniversal Church in a few obscur'd Disciples of Iudea, the height of his knowledge in the simplicity of Faith, the excellency of his Precepts in the plainness of his Speech,
his Doctrine wrapped in parables, his Grace covered in the Sacraments, the inward Grace in the outward Elements, his great Apostolic Function in poor simple Fishermen, his Universal Church in a few obscured Disciples of Iudea, the height of his knowledge in the simplicity of Faith, the excellency of his Precepts in the plainness of his Speech,
Yet 4. he was thus wrapt up to shew us our condition, that the beauty and sweetness of Christianity as well as Christ, of Christians as well as Christ, appears not outwardly, or but in rags. We cannot see the Christians strength for the weaknesses that surround him,
Yet 4. he was thus wrapped up to show us our condition, that the beauty and sweetness of Christianity as well as christ, of Christians as well as christ, appears not outwardly, or but in rags. We cannot see the Christians strength for the Weaknesses that surround him,
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He seems unknown, when he is well known; dying when he only lives, kill'd when he is but chastned, sorrowful though always rejoycing, poor yet making rich, as having nothing,
He seems unknown, when he is well known; dying when he only lives, killed when he is but chastened, sorrowful though always rejoicing, poor yet making rich, as having nothing,
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He is wrapt up in poor Clothes, that we might be wrapt up in stolâ primâ, the best Robe, his Robe of Righteousness, that we might put on the white Linen of the Saints. Wrapt up again. 2. he was, his hands and feet bound up like a Childs, that by the vertue of it our hands and feet might be loosed to do the works of Christ, and run the way of peace:
He is wrapped up in poor Clothes, that we might be wrapped up in stolâ primâ, the best Robe, his Robe of Righteousness, that we might put on the white Linen of the Saints. Wrapped up again. 2. he was, his hands and feet bound up like a Child's, that by the virtue of it our hands and feet might be loosed to do the works of christ, and run the Way of peace:
The next mysteries lie coucht with him in the Manger; where in a strait and narrow compass he lies, that he may open Heaven wide to all believers, all that keep a strait and strict watch over their ways and actions.
The next Mysteres lie couched with him in the Manger; where in a strait and narrow compass he lies, that he may open Heaven wide to all believers, all that keep a strait and strict watch over their ways and actions.
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4. There he lies in a place without any furniture or trimming up, that we might by the place be instructed that the beauty of Christ wants no external setting out:
4. There he lies in a place without any furniture or trimming up, that we might by the place be instructed that the beauty of christ Wants no external setting out:
that 2. his beauty is omnis ab intus, all within, and his Spouse is all glorious within, Psal. xlv. That 3. our eyes might not be diverted from him by any outward splendours, but wholly fixt upon himself. That 4. by his very first appearance we might know his Kingdom was not of this world; he was no temporal King, we might see by his Furniture and Palace:
that 2. his beauty is omnis ab intus, all within, and his Spouse is all glorious within, Psalm xlv. That 3. our eyes might not be diverted from him by any outward splendours, but wholly fixed upon himself. That 4. by his very First appearance we might know his Kingdom was not of this world; he was no temporal King, we might see by his Furniture and Palace:
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and therefore there he places himself for all comers, by his Incarnation and Birth, to conduct them home into their Country, our Country which is above.
and Therefore there he places himself for all comers, by his Incarnation and Birth, to conduct them home into their Country, our Country which is above.
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and in that also lastly there is a mystery, all this done at such a time, that so all might know that it belonged to a•l to know the Birth and posture of their Saviour, his coming,
and in that also lastly there is a mystery, all this done At such a time, that so all might know that it belonged to a•l to know the Birth and posture of their Saviour, his coming,
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so poor, so forlorn, so despicable, without respect, without conveniences wast thou born, O Lord, that we through thy want might abound, through thy neglect might be regarded, through thy want of room, room on earth, might find room in heaven:
so poor, so forlorn, so despicable, without respect, without conveniences wast thou born, Oh Lord, that we through thy want might abound, through thy neglect might be regarded, through thy want of room, room on earth, might find room in heaven:
The poverty of those Rags are our riches, the baseness of the Manger our glory, his wrapping and binding up, our loosing from Death and Hell; and his no room, our eternal Mansions.
The poverty of those Rags Are our riches, the baseness of the Manger our glory, his wrapping and binding up, our losing from Death and Hell; and his no room, our Eternal Mansions.
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But it is not enough to see the one or the other, unless now we take up the Virgin Maries part, which is behind, bring forth this First-born to our selves;
But it is not enough to see the one or the other, unless now we take up the Virgae Mary's part, which is behind, bring forth this Firstborn to our selves;
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The pure Virgin pious soul is this She that brings forth Christ; the nourishing and cherishing of him and all his gifts and graces is this wrapping him in Swadling-clothes; the laying up his Word, his Promises,
The pure Virgae pious soul is this She that brings forth christ; the nourishing and cherishing of him and all his Gifts and graces is this wrapping him in Swaddling-clothes; the laying up his Word, his Promises,
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'Tis Christmas time, and let's keep open house for him; let his Rags be our Christmas Rayment, his Manger our Christmas cheer, his Stable our Christmas great Chamber, Hall, Dining-room.
It's Christmas time, and let's keep open house for him; let his Rags be our Christmas Raiment, his Manger our Christmas cheer, his Stable our Christmas great Chamber, Hall, Dining-room.
you may see him wrapt ready in the Swadling-clothes of his blessed Sacrament: you may behold him laid upon the Altar as in his Manger, do but make room for him,
you may see him wrapped ready in the Swaddling-clothes of his blessed Sacrament: you may behold him laid upon the Altar as in his Manger, do but make room for him,
bring we only the rags of a rent, and torn, and broken, and contrite heart; the white linen cloths of pure intentions and honest affections to swathe him in:
bring we only the rags of a rend, and torn, and broken, and contrite heart; the white linen clothes of pure intentions and honest affections to swath him in:
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the incondite noise of the Oxe, and Ass, and Horse are still'd with the musick of the heavenly Host; the noise of our sins, with the promises of the Gospel this day brought to us.
the incondite noise of the Ox, and Ass, and Horse Are stilled with the music of the heavenly Host; the noise of our Sins, with the promises of the Gospel this day brought to us.
wherefore standest thou without? I have prepared the house, and room for the Camels, the house for thee, my soul for thee thy self, and my body for the Camels, those outward Elements that are to convey thee. They are not fitted, they are not fitted as thou deservest;
Wherefore Standest thou without? I have prepared the house, and room for the Camels, the house for thee, my soul for thee thy self, and my body for the Camels, those outward Elements that Are to convey thee. They Are not fitted, they Are not fitted as thou deservest;
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Bring our first-born, our first and chiefest thoughts, our prime and chief endeavours to attend him from his Cratch to his Cross: wrap we up and bind our souls with holy resolutions to his perpetual service, lay them humbly at his feet, let not his Poverty,
Bring our firstborn, our First and chiefest thoughts, our prime and chief endeavours to attend him from his Cratch to his Cross: wrap we up and bind our Souls with holy resolutions to his perpetual service, lay them humbly At his feet, let not his Poverty,
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lay him up and bind him fast unto our souls, visit him with the Shepherds, and sing of him with the Angels, and rejoyce in his Birth, with all its happy and mysterious circumstances.
lay him up and bind him fast unto our Souls, visit him with the Shepherd's, and sing of him with the Angels, and rejoice in his Birth, with all its happy and mysterious Circumstances.
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So when the first-born from the dead shall come again to raise us up, come wrapt in Clouds, and rob'd in Glory, we shall be caught up to meet him in the Clouds,
So when the firstborn from the dead shall come again to raise us up, come wrapped in Clouds, and robbed in Glory, we shall be caught up to meet him in the Clouds,
The fulness of time, the Apostle calls it upon this accompt, Gal. iii. 4. A day wherein Law and Prophets, Types and Promises came all to their full, were fulfilled:
The fullness of time, the Apostle calls it upon this account, Gal. iii. 4. A day wherein Law and prophets, Types and Promises Come all to their full, were fulfilled:
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and our tongues with joy, to return back somewhat for our great receipts, to confess we received a great grace to day by his coming to us, grace upon grace, favour upon favour by it.
and our tongues with joy, to return back somewhat for our great receipts, to confess we received a great grace to day by his coming to us, grace upon grace, favour upon favour by it.
All the We in the Text received it so no doubt, all that will be of the We, of St. Iohns Congregation, will receive it in the day, will be glad this day to receive it, and thank God for it.
All the We in the Text received it so no doubt, all that will be of the We, of Saint Iohns Congregation, will receive it in the day, will be glad this day to receive it, and thank God for it.
The fulness his, the redundance ours, ours the benefit, we receive the grace, grace for grace, one grace after another, till we also come to a kind of fulness too, the fulness of the stature of Christ.
The fullness his, the redundance ours, ours the benefit, we receive the grace, grace for grace, one grace After Another, till we also come to a kind of fullness too, the fullness of the stature of christ.
Yet to understand them fully both, both the fulness and the filling, we must consider this fulness. First, whose it is. 2. What it is. 3. In what respect it is. 4. How great it is. 5. How large it is, five particulars.
Yet to understand them Fully both, both the fullness and the filling, we must Consider this fullness. First, whose it is. 2. What it is. 3. In what respect it is. 4. How great it is. 5. How large it is, five particulars.
for ejus is a Relative, and refers to the Antecedent. Secondly, A fulness it is that is answerable to his greatness, fulness with a double Article NONLATINALPHABET an emphatick fulness, a perfect fulness.
for His is a Relative, and refers to the Antecedent. Secondly, A fullness it is that is answerable to his greatness, fullness with a double Article an emphatic fullness, a perfect fullness.
Thirdly, To him it is, or his it is, as he is Verbum Caro, ver. 14. God and Man both, both natures fulness, according to them both: for this ejus has not more syllables than natures,
Thirdly, To him it is, or his it is, as he is Verbum Caro, ver. 14. God and Man both, both nature's fullness, according to them both: for this His has not more syllables than nature's,
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that 2. 'tis a receiving of, not a receiving all, not a perfect fulness, but a proportional. That 'tis 3. a receiving gratis, nothing but meer gratia in it, of grace, not of desert.
that 2. it's a receiving of, not a receiving all, not a perfect fullness, but a proportional. That it's 3. a receiving gratis, nothing but mere Gratia in it, of grace, not of desert.
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receive grace from God, that we may shew it unto men. 3. Receive grace even for grace it self, to increase and grow in it daily more and more, till both it and we come both to perfection.
receive grace from God, that we may show it unto men. 3. Receive grace even for grace it self, to increase and grow in it daily more and more, till both it and we come both to perfection.
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Of all these this is the sum, that in Christ there is fulness, all fulness, fulness in both natures, fulness that contents not it self, till it have fill'd others, till it fill us all. That from this fulness we receive, receive all we have;
Of all these this is the sum, that in christ there is fullness, all fullness, fullness in both nature's, fullness that contents not it self, till it have filled Others, till it fill us all. That from this fullness we receive, receive all we have;
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and all gratis, are therefore to give thanks for it, as we have received, so to repay again grace for grace. And of all, this is the scope, the Exaltation of Christ, and of his grace, the scope of the Text, the Sermon, and the day. 'Tis but making it yours too,
and all gratis, Are Therefore to give thanks for it, as we have received, so to repay again grace for grace. And of all, this is the scope, the Exaltation of christ, and of his grace, the scope of the Text, the Sermon, and the day. It's but making it yours too,
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who's that? one to whom Saint Iohn bare witness, that he was before, ver. 15. long before in the beginning, ver. 1. but was fain to draw nearer, e're we could see him, or his fulness;
who's that? one to whom Saint John bore witness, that he was before, ver. 15. long before in the beginning, ver. 1. but was fain to draw nearer, ever we could see him, or his fullness;
to draw himself into the flesh, e're we could fully discern his grace, or behold his glory, was made flesh, the word made flesh, ver. 14. the only begotten of the Father, become the only born of a Virgin Mother, before we hear of any one full of grace and truth.
to draw himself into the Flesh, ever we could Fully discern his grace, or behold his glory, was made Flesh, the word made Flesh, ver. 14. the only begotten of the Father, become the only born of a Virgae Mother, before we hear of any one full of grace and truth.
yet this fulness, then fully His, when he was made the Son of Man. In that first appeared the fulness of his love, the fulness of his Word and Promise, the fulness of his Grace and Mercy, the infinite grace and favour done to our flesh, the fulness of his truth, and reality above all those empty types and shadows, which more amus'd, then fill'd the world.
yet this fullness, then Fully His, when he was made the Son of Man. In that First appeared the fullness of his love, the fullness of his Word and Promise, the fullness of his Grace and Mercy, the infinite grace and favour done to our Flesh, the fullness of his truth, and reality above all those empty types and shadows, which more amused, then filled the world.
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the very life of things there was poured out at the foot of the Altar, and all the rest went into smoke. The Prophets they could not fill us with any thing but expectation, fill us with good words; but alas!
the very life of things there was poured out At the foot of the Altar, and all the rest went into smoke. The prophets they could not fill us with any thing but expectation, fill us with good words; but alas!
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'Tis Christ that filleth all in all, Ephes. i. 23. He the end of the Law, the completion of the Prophets, the fulness of the World. To him it is that this fulness is attributed, to the fulness of Christ, Ephes. iv. 13. In him it is, it dwells, Col. i. 19. So it pleased God, says the Apostle there;
It's christ that fills all in all, Ephesians i. 23. He the end of the Law, the completion of the prophets, the fullness of the World. To him it is that this fullness is attributed, to the fullness of christ, Ephesians iv. 13. In him it is, it dwells, Col. i. 19. So it pleased God, Says the Apostle there;
In him are hid all the treasures of wisdom and knowledge, Col. ii. 3. all wisdom and knowledge treasured up in him, all in the very knowing him, all the very treasures of wisdom and knowledge, the choicest to be found there, all even hidden and obscured by his, swallow'd up in that;
In him Are hid all the treasures of Wisdom and knowledge, Col. ii. 3. all Wisdom and knowledge treasured up in him, all in the very knowing him, all the very treasures of Wisdom and knowledge, the Choicest to be found there, all even hidden and obscured by his, swallowed up in that;
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he knows all, and to know him is to know all the highest Wisdom, the deepest knowledge is but silliness and ignorance, in respect of his, hides it self at the comparison,
he knows all, and to know him is to know all the highest Wisdom, the Deepest knowledge is but silliness and ignorance, in respect of his, hides it self At the comparison,
for out of the abundance there, the fulness here, the very stature of fulness, Ephes. iv. 13. In him 3. is the fulness of truth, ver. 14. so full, that he is stil'd the very truth it self, St. John xiv. 6. I am the truth, the truth of the promises, all the promises since the Creation.
for out of the abundance there, the fullness Here, the very stature of fullness, Ephesians iv. 13. In him 3. is the fullness of truth, ver. 14. so full, that he is Styled the very truth it self, Saint John xiv. 6. I am the truth, the truth of the promises, all the promises since the Creation.
All the promises of God are in him yea, and in him Amen, 2 Cor. i. 20. The truth of all the Types, and Shadows, and Sacrifices from the worlds first cradle:
All the promises of God Are in him yea, and in him Amen, 2 Cor. i. 20. The truth of all the Types, and Shadows, and Sacrifices from the world's First cradle:
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the true Paschal Lamb, the true Scape-Goat, the true High-Priest, Adam, and Isaac, and Ioseph, and Ioshua, and Samson, and David, and Solomon, were but the representations of him,
the true Paschal Lamb, the true Scape-Goat, the true High-Priest, Adam, and Isaac, and Ioseph, and Ioshua, and samson, and David, and Solomon, were but the representations of him,
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To him they all related, had not their offices, actions, or passions, scarce their very names fulfilled but in him, all their fulness was in him. Their truth,
To him they all related, had not their Offices, actions, or passion, scarce their very names fulfilled but in him, all their fullness was in him. Their truth,
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We knew it but in pieces, we saw it but in clouds, we heard it but in dark and obscure Prophesies, till he came a light into the world, to manifest it all;
We knew it but in Pieces, we saw it but in Clouds, we herd it but in dark and Obscure prophecies, till he Come a Light into the world, to manifest it all;
'tis then we first hear of the whole will of God, and the declaring that, the whole counsel of God, Acts xx. 27. truth was not at the fulness, till he taught it.
it's then we First hear of the Whole will of God, and the declaring that, the Whole counsel of God, Acts xx. 27. truth was not At the fullness, till he taught it.
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Full 5. with the fulness of Riches too, the unsearchable riches of Christ, says St. Paul, Eph. iii. 8. so full that we can find out no bottom of it, come to no end of it, unsearchable.
Full 5. with the fullness of Riches too, the unsearchable riches of christ, Says Saint Paul, Ephesians iii. 8. so full that we can find out no bottom of it, come to no end of it, unsearchable.
His fulness 6. was the fulness of Glory too, we saw it, says St. Iohn, two verses before the Text; such a glory as of the onely begotten Son of the Father, and that sure is all the fulness of God. Yet to put all out of doubt, this fulness was the fulness of the God-head too expresly, all the fulness of it,
His fullness 6. was the fullness of Glory too, we saw it, Says Saint John, two Verses before the Text; such a glory as of the only begotten Son of the Father, and that sure is all the fullness of God. Yet to put all out of doubt, this fullness was the fullness of the Godhead too expressly, all the fullness of it,
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and all of it bodily too, says St. Paul, Col. ii. 3. Bodily, how's that? why, that's full in all dimensions, in all dimensions of a body, length, and breadth, and heighth, and depth; the length and infinity of his Power, the extent and breadth of his Love, the height and eminency of his Majesty, the depth and unfathomedness of his Wisdom, all met together in Christ.
and all of it bodily too, Says Saint Paul, Col. ii. 3. Bodily, how's that? why, that's full in all dimensions, in all dimensions of a body, length, and breadth, and height, and depth; the length and infinity of his Power, the extent and breadth of his Love, the height and eminency of his Majesty, the depth and unfathomedness of his Wisdom, all met together in christ.
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3. Nor will this seem strange at all, if we consider for our third point, in this fulness, how and in what respect 'tis his: and 'tis his both as he is God, and as man. He could not be thus full as I have told you,
3. Nor will this seem strange At all, if we Consider for our third point, in this fullness, how and in what respect it's his: and it's his both as he is God, and as man. He could not be thus full as I have told you,
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the great promise that contains all the rest, that of the seed of the Woman, could not have been fulfilled, would not have had its fulness from him but as man.
the great promise that contains all the rest, that of the seed of the Woman, could not have been fulfilled, would not have had its fullness from him but as man.
yet some kinds of his fulness evidence him man, are not the fulnesses of God, as God; but as God made man: and so the Evangelist by the Context delivers it:
yet Some Kinds of his fullness evidence him man, Are not the fullness of God, as God; but as God made man: and so the Evangelist by the Context delivers it:
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Thou hast no reason to boast thy self O man, thy Honour, thy Riches, thy good Parts, thy Graces, they are not from thy self, thou didst but receive them, thou hast nothing of thine own, why art thou proud?
Thou hast no reason to boast thy self Oh man, thy Honour, thy Riches, thy good Parts, thy Graces, they Are not from thy self, thou didst but receive them, thou hast nothing of thine own, why art thou proud?
2. Yet 2. we must not expect to be so fill'd, that we should have an absolute or perfect plenitude, a plenitude without a diminishing preposition before it:
2. Yet 2. we must not expect to be so filled, that we should have an absolute or perfect plenitude, a plenitude without a diminishing preposition before it:
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With this fulness it was, that the blessed Virgin, the Protomartyr St. Stephen, St. Peter, St. Paul, St. Barnabas, and other Saints are said in holy Scripture to be full or fill'd, full of Grace,
With this fullness it was, that the blessed Virgae, the Protomartyr Saint Stephen, Saint Peter, Saint Paul, Saint Barnabas, and other Saints Are said in holy Scripture to be full or filled, full of Grace,
or full of Faith, or full of the Holy Ghost, full as the Bucket, not as the Spring; full as the Streams, not as the Ocean; full as the measure, not as the immeasurable; full with a fulness of abundance, not of redundance; of sufficiency, not of efficiency;
or full of Faith, or full of the Holy Ghost, full as the Bucket, not as the Spring; full as the Streams, not as the Ocean; full as the measure, not as the immeasurable; full with a fullness of abundance, not of redundance; of sufficiency, not of efficiency;
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They had but their share, what would serve their turns, we must afresh to the Spring-head, to have enough to serve ours. And the comfort is in the next point, that it will cost us nothing, we have it gratis, for gratia it is, of free grace and favour that we receive it.
They had but their share, what would serve their turns, we must afresh to the Springhead, to have enough to serve ours. And the Comfort is in the next point, that it will cost us nothing, we have it gratis, for Gratia it is, of free grace and favour that we receive it.
as if it meant to teach us to be fill'd with humility from the fulness of it this day shewed by Christ, and to be read from all the Texts that concern it;
as if it meant to teach us to be filled with humility from the fullness of it this day showed by christ, and to be read from all the Texts that concern it;
lest by the abundance of it we should be exalted above measure, as St. Paul by the abundance of his Revelations, 2 Cor. xii. 7. For men may be proud of graces,
lest by the abundance of it we should be exalted above measure, as Saint Paul by the abundance of his Revelations, 2 Cor. xii. 7. For men may be proud of graces,
1. Gratiam pro gratiâ, the grace of the Gospel for the grace of the Law, that's the more abundant, says St. Paul, Rom. v. 17, 20. though this was a grace too, a favour when time was,
1. Gratiam Pro gratiâ, the grace of the Gospel for the grace of the Law, that's the more abundant, Says Saint Paul, Rom. v. 17, 20. though this was a grace too, a favour when time was,
and that such, he shewed no such grace to any people, as to the Iew. To them the Adoption, the Glory, the Covenants, the giving of the Law, the Service of God, the Promises, the Fathers, the coming of Christ also according to the flesh;
and that such, he showed no such grace to any people, as to the Iew. To them the Adoption, the Glory, the Covenants, the giving of the Law, the Service of God, the Promises, the Father's, the coming of christ also according to the Flesh;
all these graces appertained, Rom. ix. 4, 5. these all were great ones, but the Law brought nothing to perfection, Heb. vii. 19. The very end of it was Christ, Rom. x. 4. The Law,
all these graces appertained, Rom. ix. 4, 5. these all were great ones, but the Law brought nothing to perfection, Hebrew vii. 19. The very end of it was christ, Rom. x. 4. The Law,
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That came by Christ, the very grace and beauty, and glory of the Law was Christ, the grace of the Gospel, that was it which was the perfection of the Law, the fulness of the Adoption, the performance of the Covenants, the finishing, bringing in a better service, the fulfilling of the promises, the expectation of the Fathers, the fulness of Christ, not according to the weakness of the flesh,
That Come by christ, the very grace and beauty, and glory of the Law was christ, the grace of the Gospel, that was it which was the perfection of the Law, the fullness of the Adoption, the performance of the Covenants, the finishing, bringing in a better service, the fulfilling of the promises, the expectation of the Father's, the fullness of christ, not according to the weakness of the Flesh,
the grace of the Gospel of Christ it is, that first revealed the hopes of glory, thence the Kingdom of Heaven is heard of first, there first of grace for glory, grace was single grace, till Christ took a second nature to double it, to grace all to us.
the grace of the Gospel of christ it is, that First revealed the hope's of glory, thence the Kingdom of Heaven is herd of First, there First of grace for glory, grace was single grace, till christ took a second nature to double it, to grace all to us.
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The glory of the Gospel, and the glory after it, and from it, is that only that exceeds in glory. Thus Grace is doubled upon Grace; we have Grace for Glory;
The glory of the Gospel, and the glory After it, and from it, is that only that exceeds in glory. Thus Grace is doubled upon Grace; we have Grace for Glory;
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Grace to come to Glory, and Glory again to reward our Grace: two great ingredients of the fulness we receive, & gratiam pro gratiâ, even each of these for the other.
Grace to come to Glory, and Glory again to reward our Grace: two great ingredients of the fullness we receive, & gratiam Pro gratiâ, even each of these for the other.
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one crowding upon the other, gratiam cumulatam, Graces upon heaps, all spiritual blessings, Eph. i. 3. redemption, forgiveness of sins, ver. 7. the knowledge of the mystery of his will, ver. 9. the Seal of the Spirit, ver. 13. all the gifts and graces of the Spirit, all holy Vertues and Accomplishments, all sanctifying and edifying Graces,
one crowding upon the other, gratiam cumulatam, Graces upon heaps, all spiritual blessings, Ephesians i. 3. redemption, forgiveness of Sins, ver. 7. the knowledge of the mystery of his will, ver. 9. the Seal of the Spirit, ver. 13. all the Gifts and graces of the Spirit, all holy Virtues and Accomplishments, all sanctifying and edifying Graces,
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Grace to make our selves gracious in the sight of God, and Grace to make others gracious also, to bring others into Grace, into the Grace of the Gospel.
Grace to make our selves gracious in the sighed of God, and Grace to make Others gracious also, to bring Others into Grace, into the Grace of the Gospel.
Thus also we receive, and this And here hath an emphasis, and 'tis this, to denote this fulness and abundance of Grace, that especially, whatever else.
Thus also we receive, and this And Here hath an emphasis, and it's this, to denote this fullness and abundance of Grace, that especially, whatever Else.
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that is, either according to his Grace wherewith he loves us, some more, some less, one this, another that, according to the measure of the gift of Christ, Ephes. iv. 7. Or 2. Grace for Grace, according to the measure of the use we make of one Grace, we receive another.
that is, either according to his Grace wherewith he loves us, Some more, Some less, one this, Another that, according to the measure of the gift of christ, Ephesians iv. 7. Or 2. Grace for Grace, according to the measure of the use we make of one Grace, we receive Another.
He that hath, to him shall be given, St. Mat. xiii. 12. Or 3. Grace for Grace, that is one after this manner, another after that, 1 Cor. vii. 7. One receives one Grace, another receives another, not all alike, not all the same.
He that hath, to him shall be given, Saint Mathew xiii. 12. Or 3. Grace for Grace, that is one After this manner, Another After that, 1 Cor. vii. 7. One receives one Grace, Another receives Another, not all alike, not all the same.
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All things were made by him, ver. 3. and received they nothing by it? He fills all things living with plenteousness, Psal. cxlv. 16. and receive they nothing? He enlightens every man that comes into the world, ver. 9. and is that nothing neither? 1. Does he that receives light from Christ, receive nothing? Yes, yes, all receive some benefit or other from Christs coming;
All things were made by him, ver. 3. and received they nothing by it? He fills all things living with plenteousness, Psalm cxlv. 16. and receive they nothing? He enlightens every man that comes into the world, ver. 9. and is that nothing neither? 1. Does he that receives Light from christ, receive nothing? Yes, yes, all receive Some benefit or other from Christ coming;
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All the Patriarchs that went before, all drank of the same Rock, which Rock was Christ, 1 Cor. x. 4. they received their fill of him, according to the capacity of their Vessels.
All the Patriarchs that went before, all drank of the same Rock, which Rock was christ, 1 Cor. x. 4. they received their fill of him, according to the capacity of their Vessels.
and to everlasting life, 2 S. Pet. iii. 9. would not suffer any to perish for want of receiving that without which they could not but perish, that first Grace which might in some measure dispose him for a second, and so forward, were he but willing to work with it.
and to everlasting life, 2 S. Pet. iii. 9. would not suffer any to perish for want of receiving that without which they could not but perish, that First Grace which might in Some measure dispose him for a second, and so forward, were he but willing to work with it.
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and why not any enemies as well as we? We that were haters of God, Rom. i. 30. and hateful to men, Tit. iii. 3. We that were dead in trespasses and sins, Ephes. ii. 1. full of all abominable iniquities;
and why not any enemies as well as we? We that were haters of God, Rom. i. 30. and hateful to men, Tit. iii. 3. We that were dead in Trespasses and Sins, Ephesians ii. 1. full of all abominable iniquities;
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In him he chose us, Ephes. i. 4. In him he predestinated us to the adoption of Children, ver. 5. In him he hath made us accepted, ver. 6. In him we have redemption, forgiveness,
In him he chosen us, Ephesians i. 4. In him he predestinated us to the adoption of Children, ver. 5. In him he hath made us accepted, ver. 6. In him we have redemption, forgiveness,
From the Grace he had with his Father from the beginning, we have ours in time, from the Grace he hath purchased with him, to which he was exalted by his obedience, Phil. ii. 9. we are also exalted to his Grace.
From the Grace he had with his Father from the beginning, we have ours in time, from the Grace he hath purchased with him, to which he was exalted by his Obedience, Philip ii. 9. we Are also exalted to his Grace.
cry Grace, Grace unto it, as the Prophet has it, Zach. iv. 7. proclaim, and tell it to the world, fill our lips with Songs and Hymns of Praise, fill the Congregations with his Glory,
cry Grace, Grace unto it, as the Prophet has it, Zach iv. 7. proclaim, and tell it to the world, fill our lips with Songs and Hymns of Praise, fill the Congregations with his Glory,
We call it a receiving, and so it is, the most signal receiving, that we have, a receiving him full and whole, Body and Blood, Flesh and Spirit, really, though not corporally both; let us therefore receive it:
We call it a receiving, and so it is, the most signal receiving, that we have, a receiving him full and Whole, Body and Blood, Flesh and Spirit, really, though not corporally both; let us Therefore receive it:
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open them wide and full, and we shall be fill'd with fulness too, to day at this full table, a table at this time full of all heavenly delicates and dainties.
open them wide and full, and we shall be filled with fullness too, to day At this full table, a table At this time full of all heavenly delicates and dainties.
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Yet as we must open our mouths, so we must open our hands too, our mouths to receive, our hands to give. We receive of Christ, 'tis fit we give somewhat out of our receipts;
Yet as we must open our mouths, so we must open our hands too, our mouths to receive, our hands to give. We receive of christ, it's fit we give somewhat out of our receipts;
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we receive of his fulness, 'tis but proportionbale, that we give out of our fulness to those that are not full, that our abundance may be the supply of others want, as Christs fulness is of ours:
we receive of his fullness, it's but proportionbale, that we give out of our fullness to those that Are not full, that our abundance may be the supply of Others want, as Christ fullness is of ours:
'Tis a day of fulness, and all would be full, the poor as well as the rich, that all mouths might this day be filled with his praise, 1 Cor. xi. 20. This is not to eat the Lords Body,
It's a day of fullness, and all would be full, the poor as well as the rich, that all mouths might this day be filled with his praise, 1 Cor. xi. 20. This is not to eat the lords Body,
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And yet there is one more NONLATINALPHABET, another fulness, to which this grace and fulness leads us, to be filled henceforward with goodworks, to be filled with the fruits of Righteousness,
And yet there is one more, Another fullness, to which this grace and fullness leads us, to be filled henceforward with Goodworks, to be filled with the fruits of Righteousness,
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and all the knowledge of Christ. For this it is, that this fulness is received, that this grace is received, that this Grace-cup, the cup of Salvation is received, that all gifts and graces are received, that we increase in grace, go on in goodness, proceed in all kinds of holy vertues, till we come to the fulness of Christ, to the fulness of his grace here, and of his glory hereafter.
and all the knowledge of christ. For this it is, that this fullness is received, that this grace is received, that this Grace-cup, the cup of Salvation is received, that all Gifts and graces Are received, that we increase in grace, go on in Goodness, proceed in all Kinds of holy Virtues, till we come to the fullness of christ, to the fullness of his grace Here, and of his glory hereafter.
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fill us every day with the plenteousness of thy Grace, and leave us not to our own weakness, that we may go on from grace to grace, from strength to strength, from vertue to vertue, till we come to be filled with the plenteousness of thy house, to the fulness of joy,
fill us every day with the plenteousness of thy Grace, and leave us not to our own weakness, that we may go on from grace to grace, from strength to strength, from virtue to virtue, till we come to be filled with the plenteousness of thy house, to the fullness of joy,
THE FOURTH SERMON ON Christmas-Day. 1 TIMOTHY i. 15. This is a faithful saying, and worthy of all acceptation, that Christ Iesus came into the world to save Sinners, of whom I am chief. THis is a faithful saying.
THE FOURTH SERMON ON Christmas day. 1 TIMOTHY i. 15. This is a faithful saying, and worthy of all acceptation, that christ Iesus Come into the world to save Sinners, of whom I am chief. THis is a faithful saying.
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and St. Paul himself finds so much comfort in it by his own experience, of the truth and sweetness of it in the former verses 12, 13. that he here commends it to us,
and Saint Paul himself finds so much Comfort in it by his own experience, of the truth and sweetness of it in the former Verses 12, 13. that he Here commends it to us,
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as a saying worthy all the respect that we can give it, worthy to be preach'd, worthy to be believed, worthy to be laid hold on, worthy to be laid up faithfully and remembred, That Christ Iesus came into the world to save sinners.
as a saying worthy all the respect that we can give it, worthy to be preached, worthy to be believed, worthy to be laid hold on, worthy to be laid up faithfully and remembered, That christ Iesus Come into the world to save Sinners.
For the whole end both of the saying it self, and S. Paul 's saying it, is but to dispose and move us worthily to accept Christ now he is come (for whose coming the Church and we have been this month preparing.) And the sum of it to put us 1. in comfort,
For the Whole end both of the saying it self, and S. Paul is saying it, is but to dispose and move us worthily to accept christ now he is come (for whose coming the Church and we have been this Monn preparing.) And the sum of it to put us 1. in Comfort,
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In the Doctrine there are these particulars. 1. That Christ Iesus came into the world. 2. That He came to save sinners. 3. That He came to save the chiefest of them, the very quorum primi of them.
In the Doctrine there Are these particulars. 1. That christ Iesus Come into the world. 2. That He Come to save Sinners. 3. That He Come to save the chiefest of them, the very quorum Primi of them.
What is it else to S. Paul or us? or why does he bring himself in upon no better title? 4. That all these are faithful sayings, and worthy of acceptation; all single, such;
What is it Else to S. Paul or us? or why does he bring himself in upon no better title? 4. That all these Are faithful sayings, and worthy of acceptation; all single, such;
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and four ways there are to do it in the Text, four Vses we are to make of it. 1. If a saying, a faithful saying it be, we then faithfully to believe it. 2. If worthy acceptation, we then worthily to accept it. 3. If it reach the chief sinners too, our chief business then, with St. Paul, humbly to apply it to our own particular;
and four ways there Are to do it in the Text, four Uses we Are to make of it. 1. If a saying, a faithful saying it be, we then faithfully to believe it. 2. If worthy acceptation, we then worthily to accept it. 3. If it reach the chief Sinners too, our chief business then, with Saint Paul, humbly to apply it to our own particular;
so we may be found chief, or second, or any one among them that are saved. 4. NONLATINALPHABET it is, a special saying this is, not to be wrapt up in silence then,
so we may be found chief, or second, or any one among them that Are saved. 4. it is, a special saying this is, not to be wrapped up in silence then,
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And all this lastly I add to be done to day. That indeed is not in the Text, but 'tis in the Time, and never better to be done then now to day: That's the right use of this Holy time, that to which the Church designs Christmas: to proclaim Christs coming into the world to save sinners, and to call them in all to come to him.
And all this lastly I add to be done to day. That indeed is not in the Text, but it's in the Time, and never better to be done then now to day: That's the right use of this Holy time, that to which the Church designs Christmas: to proclaim Christ coming into the world to save Sinners, and to call them in all to come to him.
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That that Iesus was the Christ, though the Iews will not, the Samaritans will confess it, S. Iohn iv. 43. Christ and Jesus too, the Christ, the Saviour of the world;
That that Iesus was the christ, though the Iews will not, the Samaritans will confess it, S. John iv. 43. christ and jesus too, the christ, the Saviour of the world;
the many Miracles that he did in the confirmation of it, the performing what was prophesied of the Messiah, Isa. xxxv. 6. and lxi. 1. The opening the eyes of the blind, the making the lame to walk, the deaf to hear, the dumb to speak, the cleansing the Lepers, the raising the dead, the preaching to the poor the Gospel of peace, those pure and holy,
the many Miracles that he did in the confirmation of it, the performing what was prophesied of the Messiah, Isaiah xxxv. 6. and lxi. 1. The opening the eyes of the blind, the making the lame to walk, the deaf to hear, the dumb to speak, the cleansing the Lepers, the raising the dead, the preaching to the poor the Gospel of peace, those pure and holy,
for this Iesus is a Iesus of another sort, of another manner of spelling ('tis observ'd) then all former Iesus's, then Iesus the Son of Nun, or Iesus the Son of Iosedec, or Iesus the Son of Syrach; this Iehoscuah, Iesus or a Iehoscuah (for 'tis so in the Hebrew) is with the points of Iehovah in it, a Iehovah, Iesus, a Saviour that is the Lord, as the Angel tells us, St. Luke ii. 11. A Iesus never the like before, a Iesus above every Iesus, a name now above every name, a name to which Heaven,
for this Iesus is a Iesus of Another sort, of Another manner of spelling (it's observed) then all former Jesus's, then Iesus the Son of Nun, or Iesus the Son of Iosedec, or Iesus the Son of Sirach; this Jehoshua, Iesus or a Jehoshua (for it's so in the Hebrew) is with the points of Jehovah in it, a Jehovah, Iesus, a Saviour that is the Lord, as the Angel tells us, Saint Lycia ii. 11. A Iesus never the like before, a Iesus above every Iesus, a name now above every name, a name to which Heaven,
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Now such a Iesus, as this, as has God in his name, and must be conceived to be also so by the way of his coming, may well be the Messiah that should come into the world, Iesus the Christ.
Now such a Iesus, as this, as has God in his name, and must be conceived to be also so by the Way of his coming, may well be the Messiah that should come into the world, Iesus the christ.
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so often, that he is accused for it by the righteous, the Scribe and Pharisee, S. Mark ii. 16. So for the most enormous sinners it seems, that the righteous cannot bear it; they are scandalized at it.
so often, that he is accused for it by the righteous, the Scribe and Pharisee, S. Mark ii. 16. So for the most enormous Sinners it seems, that the righteous cannot bear it; they Are scandalized At it.
So they be Saints say they, though they be of the world says He, He is a propitiation for them all ▪ would have all men sav'd, says S. Paul, 1 Tim. ii. 4. even them that deny him. When he has bought them, says S. Peter, 2 S. Pet. ii. 1. 'Tis neither a true nor faithful saying,
So they be Saints say they, though they be of the world Says He, He is a propitiation for them all ▪ would have all men saved, Says S. Paul, 1 Tim. ii. 4. even them that deny him. When he has bought them, Says S. Peter, 2 S. Pet. ii. 1. It's neither a true nor faithful saying,
nor much worth the accepting, as many receivers as it has, that says otherwise, that binds up his coming only to the Elect. For if not for all, they may be out for all their brags, may be too righteous to be in, among the sinners;
nor much worth the accepting, as many Receivers as it has, that Says otherwise, that binds up his coming only to the Elect. For if not for all, they may be out for all their brags, may be too righteous to be in, among the Sinners;
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We know it, says S. Iohn; know that the Son of God is come, even his Son Iesus Christ, 1 S. Iohn v. 20. Come, and come in the flesh, 1 S. John iv. 3. that's sure enough into the world;
We know it, Says S. John; know that the Son of God is come, even his Son Iesus christ, 1 S. John v. 20. Come, and come in the Flesh, 1 S. John iv. 3. that's sure enough into the world;
Nothing but what we have seen with our eyes, which we have looked upon, and our hands have handled, do we declare in it, says S. Iohn, 1 S. Iohn i. 1. The whole Land of Iudea daily saw it, millions have died for the truth of it,
Nothing but what we have seen with our eyes, which we have looked upon, and our hands have handled, do we declare in it, Says S. John, 1 S. John i. 1. The Whole Land of Iudea daily saw it, millions have died for the truth of it,
Whilst we were yet sinners he did so, Rom. v. 8. gave commission besides, that when he was gone remission should be preach'd to sinners all the world over in his name, S. Luke xxiv. 47. This takes in the chiefest, makes that certain too, that he excludes none;
While we were yet Sinners he did so, Rom. v. 8. gave commission beside, that when he was gone remission should be preached to Sinners all the world over in his name, S. Lycia xxiv. 47. This Takes in the chiefest, makes that certain too, that he excludes none;
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Now Iacob's Shiloh, Isaiah's Immanuel, Ieremiah's Branch, Daniels Messiah, Zachariah's Day-spring, Hagga•'s desire of all Nations is come into the world,
Now Jacob's Shiloh, Isaiah's Immanuel, Jeremiah's Branch, Daniel's Messiah, Zachariah's Dayspring, Hagga•'s desire of all nations is come into the world,
and all the Sacrifices of Bulls, and Rams, and Lambs, and Goats recapitulated in this Holy Lamb; and all the Types from the beginning of the world compleated in this great antitype to day beginning to appear, in the end of the world, as the Apostle speaks, to put away sin, Heb. ix. 26. Ay, that's the business that makes this saying yet more faithful in the way we are now speaking of;
and all the Sacrifices of Bulls, and Rams, and Lambs, and Goats Recapitulated in this Holy Lamb; and all the Types from the beginning of the world completed in this great antitype to day beginning to appear, in the end of the world, as the Apostle speaks, to put away since, Hebrew ix. 26. Ay, that's the business that makes this saying yet more faithful in the Way we Are now speaking of;
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This Lo I come puts an end and period to all Burnt-offerings and Sacrifices for sin, Psal. xl. No more of them to be heard of when this true Sacrifice is once brought into the world:
This Lo I come puts an end and Period to all Burnt offerings and Sacrifices for since, Psalm xl. No more of them to be herd of when this true Sacrifice is once brought into the world:
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as the Prophet Isaiah stiles him, Isa, lxiii. 10, 11, 12. And, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, comes Daniels Messiah, Dan. ix. 24. And now he is come, they all are at an end, their words made good,
as the Prophet Isaiah stile him, Isaiah, lxiii. 10, 11, 12. And, to finish the Transgression, to make an end of Sins, to make reconciliation for iniquity, comes Daniel's Messiah, Dan. ix. 24. And now he is come, they all Are At an end, their words made good,
And if iniquity, transgressions, and sins be enough to take in all sorts of sinners (as no doubt it is) his coming to save the chiefest of them, does but the more fulfil the truth of all.
And if iniquity, transgressions, and Sins be enough to take in all sorts of Sinners (as no doubt it is) his coming to save the chiefest of them, does but the more fulfil the truth of all.
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Why? to be Christ is to be anointed, and to be anointed supposes as well him that does anoint, which S. Peter says, was God the Father, Acts iv. 27. the first Person,
Why? to be christ is to be anointed, and to be anointed supposes as well him that does anoint, which S. Peter Says, was God the Father, Acts iv. 27. the First Person,
Ego sun•, & praeter me non est, Isa. xliii. 11. None can be truly so but He. But his coming into the world, that shewed us he was man. There's both his natures. And
Ego sun•, & praeter me non est, Isaiah xliii. 11. None can be truly so but He. But his coming into the world, that showed us he was man. There's both his nature's. And
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and to save sinners is to take thence a Church unto himself, to purifie and cleanse them from their sins, to raise them first from the death of Sin here, to the life of Righteousness, to the communion of Saints,
and to save Sinners is to take thence a Church unto himself, to purify and cleanse them from their Sins, to raise them First from the death of since Here, to the life of Righteousness, to the communion of Saints,
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Fidelis est qui nunquam fallet, not like those Aquae infideles, that the Prophet Ieremiah complains of, Ier. xv. 18. those faithless streams, those shallow brooks that fail and dry away when we most need them.
Fidelis est qui Never fallet, not like those water infideles, that the Prophet Jeremiah complains of, Jeremiah xv. 18. those faithless streams, those shallow brooks that fail and dry away when we most need them.
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this will support us in our weaknesses, sustain us in our faintings, raise us out of our despairs, relieve us in our sicknesses, ease us in our pains, refresh us in our agonies, comfort us on our death-beds, revive us when we are even dead, go with us out of the world,
this will support us in our Weaknesses, sustain us in our faintings, raise us out of our despairs, relieve us in our Sicknesses, ease us in our pains, refresh us in our agonies, Comfort us on our deathbeds, revive us when we Are even dead, go with us out of the world,
as well as NONLATINALPHABET, be stiled humanus, or jucundus sermo, a sweet and pleasant saying, as well as faithful. Pleasing and joyful news it is to hear that such a person as this speaks of is come among us:
as well as, be styled Humanus, or jucundus sermon, a sweet and pleasant saying, as well as faithful. Pleasing and joyful news it is to hear that such a person as this speaks of is come among us:
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for all the while we were without this Christ, we were, says St. Paul, without God, too, in the world, Ephes. ii. 12. From his coming only it is, that we can say with St. Peter, Bonum est esse hic, that 'tis good being here, that the world is worth the staying in. It were not without him;
for all the while we were without this christ, we were, Says Saint Paul, without God, too, in the world, Ephesians ii. 12. From his coming only it is, that we can say with Saint Peter, Bonum est esse hic, that it's good being Here, that the world is worth the staying in. It were not without him;
And upon this we must needs allow it lastly to be faithful in another sense: NONLATINALPHABET is fide dignus, a saying worthy of our faith, worth our believing.
And upon this we must needs allow it lastly to be faithful in Another sense: is fide Dignus, a saying worthy of our faith, worth our believing.
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nay determin'd to know nothing else, nothing but Iesus Christ, and him Crucified, 1 Cor. ii. 2. Him crucified is him come into the world to save sinners: for by his Cross he sav'd them,
nay determined to know nothing Else, nothing but Iesus christ, and him crucified, 1 Cor. ii. 2. Him Crucified is him come into the world to save Sinners: for by his Cross he saved them,
were Christs coming only to a few, and all the rest excluded by some inevitable decree, there would be but a starv'd kind of comfort in it at the best:
were Christ coming only to a few, and all the rest excluded by Some inevitable Decree, there would be but a starved kind of Comfort in it At the best:
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Worthy 2. for the way it brings him to us, in an humble and familiar way (such was his coming) he comes into the world like other men, that we may the easier approach him,
Worthy 2. for the Way it brings him to us, in an humble and familiar Way (such was his coming) he comes into the world like other men, that we may the Easier approach him,
Worthy 4. for the persons it brings all this good to, or for the extent and fulness of that goodness, that 'tis to sinners, sinners indefinitely and at large, sinners of all sizes, all degrees and latitudes;
Worthy 4. for the Persons it brings all this good to, or for the extent and fullness of that Goodness, that it's to Sinners, Sinners indefinitely and At large, Sinners of all sizes, all Degrees and latitudes;
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And 5. to be accepted too with all acceptance, all the best ways we can imagine, with soul and body, with hand and heart, with all the expressions of love,
And 5. to be accepted too with all acceptance, all the best ways we can imagine, with soul and body, with hand and heart, with all the expressions of love,
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and this saying that thus assures him to us, worthy to be written in tables of Gold, with pens of Diamonds, to be written however on all our hearts, never to be raz'd out,
and this saying that thus assures him to us, worthy to be written in tables of Gold, with pens of Diamonds, to be written however on all our hearts, never to be razed out,
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Lord, where were we without this assurance to save sinners? where all our hopes if this were lost? whereto all our treasures if this were gone? We had need prize and value it, and keep it sure:
Lord, where were we without this assurance to save Sinners? where all our hope's if this were lost? whereto all our treasures if this were gone? We had need prize and valve it, and keep it sure:
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Do we it again 2. NONLATINALPHABET in all places, engrave it upon our doors, carve it upon our posts, write it upon our hands, profess it every where we come;
Do we it again 2. in all places, engrave it upon our doors, carve it upon our posts, write it upon our hands, profess it every where we come;
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his reckoning himself the chief of sinners shews us the best way to apply this faithful saying to our selves, the confessing our selves no ordinary sinners.
his reckoning himself the chief of Sinners shows us the best Way to apply this faithful saying to our selves, the confessing our selves no ordinary Sinners.
Three things observ'd, we may both say and think we are any of us the chief of sinners. 1. Look we upon our own sins with the severest eye, with all the aggravations of them we can imagine.
Three things observed, we may both say and think we Are any of us the chief of Sinners. 1. Look we upon our own Sins with the Severest eye, with all the aggravations of them we can imagine.
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how base and wretched in themselves, how dishonourable to God, how prejudicial to our Brother, how scandalous to our Religion, and how destructive to our selves.
how base and wretched in themselves, how dishonourable to God, how prejudicial to our Brother, how scandalous to our Religion, and how destructive to our selves.
Consider we next upon what poor grounds they were committed, upon what slight temptations, to what silly ends, with what perfect knowledge, with what full deliberation, with what impudent presumption,
Consider we next upon what poor grounds they were committed, upon what slight temptations, to what silly ends, with what perfect knowledge, with what full deliberation, with what impudent presumption,
But 2. When we look upon other mens, we must do that but cursorily and glancing, think they are never so bad as they are represented, not so foul by much as they appear at first;
But 2. When we look upon other men's, we must do that but cursorily and glancing, think they Are never so bad as they Are represented, not so foul by much as they appear At First;
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And then 3. if after this we compare our sins and theirs together, ours under all the circumstances of aggravation, with theirs under all extenuating considerations, our greatest sins with their little ones, our presumptions with their infirmities, our vices with their vertues, our bad or sinister intentions with their good and fair professions, our corrupt natures with their good dispositions, our selves as we are by nature and deprest by sin with them as exalted by any grace and vertue;
And then 3. if After this we compare our Sins and theirs together, ours under all the Circumstances of aggravation, with theirs under all extenuating considerations, our greatest Sins with their little ones, our presumptions with their infirmities, our vices with their Virtues, our bad or sinister intentions with their good and fair professions, our corrupt nature's with their good dispositions, our selves as we Are by nature and depressed by since with them as exalted by any grace and virtue;
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ever at least better than our own, especially, when even little and ordinary sins in some, may be often worse than crying sins in others, according to the difference of light and grace,
ever At least better than our own, especially, when even little and ordinary Sins in Some, may be often Worse than crying Sins in Others, according to the difference of Light and grace,
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St. Paul it seems held it the surest course thus by the greatest and humblest confession of his own unworthiness to plead his interest in this faithful saying, in Christ Iesus coming into the world to save sinners.
Saint Paul it seems held it the Surest course thus by the greatest and Humblest Confessi of his own unworthiness to plead his Interest in this faithful saying, in christ Iesus coming into the world to save Sinners.
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when great Personages are coming to us, we make clean the House, we trick up the Rooms, we set every thing in order, we set forth our choicest Furniture, put on our best Apparel, we look out ever and anon to see if they be coming,
when great Personages Are coming to us, we make clean the House, we trick up the Rooms, we Set every thing in order, we Set forth our Choicest Furniture, put on our best Apparel, we look out ever and anon to see if they be coming,
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and when they are, we go out to meet them, we make our addresses with all humble and lowly reverence, we welcome them with the best words we have, we present them with some lovely present,
and when they Are, we go out to meet them, we make our Addresses with all humble and lowly Reverence, we welcome them with the best words we have, we present them with Some lovely present,
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and purifie our hands, dress up all the rooms, all the powers and faculties of our souls and bodies with graces and vertues, set our affections and passions all in rule and order, put on the garments of righteousness, and true holiness;
and purify our hands, dress up all the rooms, all the Powers and faculties of our Souls and bodies with graces and Virtues, Set our affections and passion all in Rule and order, put on the garments of righteousness, and true holiness;
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let us long, and thirst, and hunger after him, let us go out to meet him, accost him with reverence, welcome him with Prayers and Praises, present him with holy vows and resolutions,
let us long, and thirst, and hunger After him, let us go out to meet him, accost him with Reverence, welcome him with Prayers and Praises, present him with holy vows and resolutions,
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and so every way demean our selves with that humility and devotion, that care and diligence over all our ways and steps, that nothing appear in us distasteful or offensive to him now he is come:
and so every Way demean our selves with that humility and devotion, that care and diligence over all our ways and steps, that nothing appear in us distasteful or offensive to him now he is come:
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and say we to him in the words of Elizabeth to his Mother, Whence is this to me that my Lord himself is come unto me, to me a sinner, to me the chief of sinners!
and say we to him in the words of Elizabeth to his Mother, Whence is this to me that my Lord himself is come unto me, to me a sinner, to me the chief of Sinners!
and I could wish my tongue were the pen therefore of a ready writer, that I might speak the things I have made touching the King, this days new-born King,
and I could wish my tongue were the pen Therefore of a ready writer, that I might speak the things I have made touching the King, this days newborn King,
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But, Non mihi si centum linguae sint, oraque centum, Had I a hundred mouths, and as many tongues, and they the tongues of Angels too, I could not yet sufficiently set forth the Beauty of this Fair one, the Majesty of this King, the grace of his Person,
But, Non mihi si centum linguae sint, oraque centum, Had I a hundred mouths, and as many tongues, and they the tongues of Angels too, I could not yet sufficiently Set forth the Beauty of this Fair one, the Majesty of this King, the grace of his Person,
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God hath blessed him for ever, blessed us to day, will bless us too, hath already blessed us in blessing him, will bless us more and more in him, too day and for ever:
God hath blessed him for ever, blessed us to day, will bless us too, hath already blessed us in blessing him, will bless us more and more in him, too day and for ever:
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Solomon and his Bride commended, blessed, well-wisht to in it: but yet behold a greater than Solomon is here, a fairer, graciouser, blesseder than he:
Solomon and his Bride commended, blessed, well-wished to in it: but yet behold a greater than Solomon is Here, a Fairer, graciouser, blesseder than he:
Christ married to his Church, or rather the Divinity contracted to the Humanity, Christ made the fairest of the children of men, 〈 ◊ 〉 as well as prae, more gracious words out of his mouth than ever out of Solomons, more truly ever blessed NONLATINALPHABET,
christ married to his Church, or rather the Divinity contracted to the Humanity, christ made the Fairest of the children of men, 〈 ◊ 〉 as well as Prae, more gracious words out of his Mouth than ever out of Solomons, more truly ever blessed,
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The Fathers have so expounded it before us, the Church has added authority to it by the choice of the Psalms for a part of the Office of the Day: nay, S. Paul has so applied it, Heb. i. 8, 9. So I am no ways singular:
The Father's have so expounded it before us, the Church has added Authority to it by the choice of the Psalms for a part of the Office of the Day: nay, S. Paul has so applied it, Hebrew i. 8, 9. So I am no ways singular:
yet because 'tis our eternal Solomons, the Words wedding-day, and the Text part of the Wedding-Song; and in such days and Songs the very children, all comers bear a part;
yet Because it's our Eternal Solomons, the Words wedding-day, and the Text part of the Wedding-Song; and in such days and Songs the very children, all comers bear a part;
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and if they did not, the stones would do it, (indeed the stones and walls should this day all ring of it) and if they, I must not be the only sensless stone to hold my peace.
and if they did not, the stones would do it, (indeed the stones and walls should this day all ring of it) and if they, I must not be the only senseless stone to hold my peace.
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That so they may, the words are now to be considered as a part of an Epithalamium, or Marriage-Song, wherein Christ our eternal Bridegroom is set forth in all his lustre.
That so they may, the words Are now to be considered as a part of an Epithalamium, or Marriage-song, wherein christ our Eternal Bridegroom is Set forth in all his lustre.
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Full of grace are thy lips. 3. The original whence they come, from Gods blessing; Eo quod in one way of rendring, Because God hath blessed thee for ever:
Full of grace Are thy lips. 3. The original whence they come, from God's blessing; Eo quod in one Way of rendering, Because God hath blessed thee for ever:
and if that be so attractive, if he be so powerful in his humiliation, when his face is clouded with darkness, his eyes with sadness, his heart with sorrow,
and if that be so Attractive, if he be so powerful in his humiliation, when his face is clouded with darkness, his eyes with sadness, his heart with sorrow,
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For in both, fair he is, formosus, fair, formosus prae, very fair, formosus prae filiis, fairer then the fairest and sweetest child, in whom commonly is the sweetest beauty;
For in both, fair he is, formosus, fair, formosus Prae, very fair, formosus Prae filiis, Fairer then the Fairest and Sweetest child, in whom commonly is the Sweetest beauty;
And fair and comely sure must that Body be which was immediately and miraculously fram'd by the Holy Ghost; pure flesh and blood that was stirred together by that pure Spirit, out of the purest Blood and Spirits of the purest Virgin of the world.
And fair and comely sure must that Body be which was immediately and miraculously framed by the Holy Ghost; pure Flesh and blood that was stirred together by that pure Spirit, out of the Purest Blood and Spirits of the Purest Virgae of the world.
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The shadows of that face must needs be beautiful that were drawn by the very finger and shaddowing of the Holy Ghost: those eyes must needs have quid sidereum, as St. Ierome, some star-like splendor in them, which were so immediately of the heavenly making.
The shadows of that face must needs be beautiful that were drawn by the very finger and shadowing of the Holy Ghost: those eyes must needs have quid sidereum, as Saint Jerome, Some starlike splendour in them, which were so immediately of the heavenly making.
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The whole frame of that body must needs be excellent, which was made on purpose by God himself for the supreme excellence to dwell in, to reside in, to be united to,
The Whole frame of that body must needs be excellent, which was made on purpose by God himself for the supreme excellence to dwell in, to reside in, to be united to,
so united by the union hypostatical. A body without sin must needs be purely fair, a body without concupiscence must needs be sweet, without defect must needs be lovely, without vacuity must needs be complete, without superfluity must needs be so far handsom, without inordination must needs be perfect, without death must needs be firm, without dust must needs be singular, without corruption must needs be curious and delicate, without any of them must needs be excellent.
so united by the Union hypostatical. A body without since must needs be purely fair, a body without concupiscence must needs be sweet, without defect must needs be lovely, without vacuity must needs be complete, without superfluity must needs be so Far handsome, without inordination must needs be perfect, without death must needs be firm, without dust must needs be singular, without corruption must needs be curious and delicate, without any of them must needs be excellent.
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And all these were Christs body, without sin, without concupisence, without defect, without vacuity, without superfluity, without inordination, death and dust and corruption could not get the least dominion over it;
And all these were Christ body, without since, without concupiscence, without defect, without vacuity, without superfluity, without inordination, death and dust and corruption could not get the lest dominion over it;
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thou shalt not suffer my flesh to see corruption, saies the Psalm, he did not suffer it to see it saies the Gospel, rais'd incorruptible it quickly was, went down into the grave but staid not there, came not into the dust at all, into any corruption at all;
thou shalt not suffer my Flesh to see corruption, Says the Psalm, he did not suffer it to see it Says the Gospel, raised incorruptible it quickly was, went down into the grave but stayed not there, Come not into the dust At all, into any corruption At all;
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Fair (2.) in his Nativity, NONLATINALPHABET is the word in the Septuagint, tempestivus, in time, that is, all things are beautiful in their time, Eccl. v. 11. And in the fulness of time it was that he was born,
Fair (2.) in his Nativity, is the word in the septuagint, tempestivus, in time, that is, all things Are beautiful in their time, Ecclesiastes v. 11. And in the fullness of time it was that he was born,
Shall I give you his colour to make up the beauty? He was white, pure white in his Nativity, ruddy in his Passion, bright and glistering in his life, black in his death, Azure-vein'd in his Resurrection.
Shall I give you his colour to make up the beauty? He was white, pure white in his Nativity, ruddy in his Passion, bright and glistering in his life, black in his death, Azure-veined in his Resurrection.
had he not been so, says S. Ierome, had there not been something admirable in his countenance and presence, some heavenly beauty, Nunque secuturi essent Apostoli, &c. The Apostles and the whole world, (as the Pharisees themselves confess) would not so suddenly have gone after him.
had he not been so, Says S. Jerome, had there not been something admirable in his countenance and presence, Some heavenly beauty, Nunque secuturi essent Apostles, etc. The Apostles and the Whole world, (as the Pharisees themselves confess) would not so suddenly have gone After him.
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Fair (5.) in his Transfiguration, white as the light, or as the snow, his face glittering as the Sun, S. Mat. xvii. 2. even to the ravishing the very soul of S. Peter, that he knew not what he said, could let his eyes dwell upon taht face for ever,
Fair (5.) in his Transfiguration, white as the Light, or as the snow, his face glittering as the Sun, S. Mathew xvii. 2. even to the ravishing the very soul of S. Peter, that he knew not what he said, could let his eyes dwell upon taht face for ever,
his very wounds, and the bloody prints of the whips and scourges drew an ecce from the mouth of Pilate, Behold the man, the sweetness of his countenance and carriage in the midst of filth and spittle, whips and buffets;
his very wounds, and the bloody prints of the whips and scourges drew an ecce from the Mouth of Pilate, Behold the man, the sweetness of his countenance and carriage in the midst of filth and spittle, whips and buffets;
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but when he veil'd it for them. (8.) Fair in his Ascension, made his Disciples stand gazing after him so long (as if they never could look long enough upon him) till an Angel is sent from Heaven to rebuke them, to look home, Acts i. 11.
but when he veiled it for them. (8.) Fair in his Ascension, made his Disciples stand gazing After him so long (as if they never could look long enough upon him) till an Angel is sent from Heaven to rebuke them, to look home, Acts i. 11.
If you ask Eusebius, Evagrius, Nicephorus, Damascen, and some others, how fair he was, they will tell you so fair, that the Painter sent from Agbarus King of Edessa to draw his Picture, could not look so stedfastly upon him as to do it,
If you ask Eusebius, Evagrius, Nicephorus, Damascene, and Some Others, how fair he was, they will tell you so fair, that the Painter sent from Agbarus King of Edessa to draw his Picture, could not look so steadfastly upon him as to do it,
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and though the Scripture mention no such thing, 'tis no greater wonder to believe then what we read of Moses his face, which shone so glorious that the Children of Israel could not behold it, 2 Cor. iii. 7. Lentulus the Roman President his Epistle to the Emperour Antonius, describes him of very comely colour, shape, and figure; and so do others.
and though the Scripture mention no such thing, it's no greater wonder to believe then what we read of Moses his face, which shone so glorious that the Children of Israel could not behold it, 2 Cor. iii. 7. Lentulus the Roman President his Epistle to the Emperor Antonius, describes him of very comely colour, shape, and figure; and so do Others.
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but a sweetness without sensual daintiness, a lustre without lightness, a modest look without dejectedness, a grave countenance without severity, a fair face without fancy, eyes sparkling only heavenly flames, cheeks commanding holy modesty, lips distilling celestial sweetness, beauty without its faults, figure,
but a sweetness without sensual daintiness, a lustre without lightness, a modest look without dejectedness, a grave countenance without severity, a fair face without fancy, eyes sparkling only heavenly flames, cheeks commanding holy modesty, lips distilling celestial sweetness, beauty without its Faults, figure,
and proportion, and all such as was most answerable and advantageous to the work he came about, every way fitted to the most perfect operations of the reasonable and immortal soul;
and proportion, and all such as was most answerable and advantageous to the work he Come about, every Way fitted to the most perfect operations of the reasonable and immortal soul;
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the most beautiful then sure when beauty is nothing else but an exact order and proportion of things in relation to their nature and end, both to themselves and to each other.
the most beautiful then sure when beauty is nothing Else but an exact order and proportion of things in Relation to their nature and end, both to themselves and to each other.
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at least to have the finest and subtilest part of all worldly beauties, those imperceptible, yet powerful species of them which make them really amiable and attractive;
At least to have the Finest and subtlest part of all worldly beauty's, those imperceptible, yet powerful species of them which make them really amiable and Attractive;
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His understanding without ignorance, he knew all, the very hearts of all, thoughts as they rose, what they thought within themselves, S. Luke v. 22. thoughts before they rose, what the Pharisees with other would have done to him, had he committed himself unto them.
His understanding without ignorance, he knew all, the very hearts of all, thoughts as they rose, what they Thought within themselves, S. Lycia v. 22. thoughts before they rose, what the Pharisees with other would have done to him, had he committed himself unto them.
Now Tyre and Sidon would have repented had they had the mercy allowed to Corazin and Bethsaida, S. Luke x. 13. His will without wilfulness or weakness, his passions without infirmity or extravagance, his inferiour powers without defect or maim, his understanding clear, his will holy, his passions sweet, all his powers vigorous.
Now Tyre and Sidon would have repented had they had the mercy allowed to Chorazin and Bethsaida, S. Lycia x. 13. His will without wilfulness or weakness, his passion without infirmity or extravagance, his inferior Powers without defect or maim, his understanding clear, his will holy, his passion sweet, all his Powers vigorous.
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Hear the Wise man describe him under the name of Wisdom, Wisd. xvii. 22, 23, &c. In her, that is in him, who is the Wisdom of the Father, is an understanding Spirit, holy, one onely, manifold, subtile, lively, clear, undefiled, plain,
Hear the Wise man describe him under the name of Wisdom, Wisdom xvii. 22, 23, etc. In her, that is in him, who is the Wisdom of the Father, is an understanding Spirit, holy, one only, manifold, subtle, lively, clear, undefiled, plain,
nor subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good, kind to man, stedfast, sure, free from care, having all power, overseeing all things,
nor Subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good, kind to man, steadfast, sure, free from care, having all power, overseeing all things,
and going through all understanding, pure, and most subtile spirits, and ver. 25, 26. A pure influence flowing from the Glory of the Almighty, the brightness of the everlasting light, the unspotted mirror of the power of God,
and going through all understanding, pure, and most subtle spirits, and ver. 25, 26. A pure influence flowing from the Glory of the Almighty, the brightness of the everlasting Light, the unspotted mirror of the power of God,
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the very Devils to their own confusion cannot but confess it, We know thee, who thou art, the Holy One of God, S. Mark i. 24. To this add those heavenly colours and glances of grace, and vertues, and you have his soul compleatly beautiful:
the very Devils to their own confusion cannot but confess it, We know thee, who thou art, the Holy One of God, S. Mark i. 24. To this add those heavenly colours and glances of grace, and Virtues, and you have his soul completely beautiful:
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In him are all the treasures of wisdom and knowledge, ver. 3. In him all sanctity and holiness, not so much as the least guile in his mouth, 1 S. Pet. ii. 22. So holy, that he is made holiness and sanctification unto us, 1 Cor. i. 30. Sancti quasi sanguine uncti, We Saints and holy become hallowed by the sprinkling of his blood.
In him Are all the treasures of Wisdom and knowledge, ver. 3. In him all sanctity and holiness, not so much as the least guile in his Mouth, 1 S. Pet. ii. 22. So holy, that he is made holiness and sanctification unto us, 1 Cor. i. 30. Sancti quasi sanguine Anointing, We Saints and holy become hallowed by the sprinkling of his blood.
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In him lastly is all the power and vertue, omnis virtus, that is omnis potestas, all the power in heaven and earth fully given to him, S. Matth. xxviii. 18.
In him lastly is all the power and virtue, omnis virtus, that is omnis potestas, all the power in heaven and earth Fully given to him, S. Matthew xxviii. 18.
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So that now we shall need to say little of the other particular of this first general point of Christs perfect beauty, that he is not only Formosus, but Formosus prae, not only fair, but very fair: for where there is so much as you have heard, exceeding and excellent it must needs be.
So that now we shall need to say little of the other particular of this First general point of Christ perfect beauty, that he is not only Formosus, but Formosus Prae, not only fair, but very fair: for where there is so much as you have herd, exceeding and excellent it must needs be.
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Where the body is compleat in all its parts, the soul exact in all its powers, the body without any ill inclination natural or habitual, the soul without the least stain of thought,
Where the body is complete in all its parts, the soul exact in all its Powers, the body without any ill inclination natural or habitual, the soul without the least stain of Thought,
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We can say no less of him then the Psalmist of Ierusalem, Very excellent things are spoken of thee thou City of God, thou miraculous habitation of the Almighty, thou very dwelling not of God only, but the very Godhead too.
We can say no less of him then the Psalmist of Ierusalem, Very excellent things Are spoken of thee thou city of God, thou miraculous habitation of the Almighty, thou very Dwelling not of God only, but the very Godhead too.
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Some of that dust that God cast upon him when he told him, Dust he was, and into dust he should return, sticks so upon the face and body, the very soul and spirit too of the prettiest infant, that it is nothing to this days child.
some of that dust that God cast upon him when he told him, Dust he was, and into dust he should return, sticks so upon the face and body, the very soul and Spirit too of the prettiest infant, that it is nothing to this days child.
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In omnibus sine peccato, Heb. iv. 15. In all without sin, says the Apostle, the very temptations he suffered were not from the sinfulness of his nature, any original concupiscence;
In omnibus sine Peccato, Hebrew iv. 15. In all without since, Says the Apostle, the very temptations he suffered were not from the sinfulness of his nature, any original concupiscence;
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but 'tis plain that I shall tell you, though but briefly in the fourth particular, that he is fairer then the children of men, then men come to their perfect beauty. Alas! alas!
but it's plain that I shall tell you, though but briefly in the fourth particular, that he is Fairer then the children of men, then men come to their perfect beauty. Alas! alas!
and cheeks, and lips, and head, and hands, you might see Christs Beauty, Meekness, Love, Charity, Goodness, Justice, Mercy, Innocence, Piety, with the rest of those lines of beauty which were in him.
and cheeks, and lips, and head, and hands, you might see Christ Beauty, Meekness, Love, Charity, goodness, justice, Mercy, Innocence, Piety, with the rest of those lines of beauty which were in him.
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but that are well colour'd and proportion'd to those heavenly lines, and in this point freely acknowledge the pre-eminence of Christ, the prerogative of this Spouse.
but that Are well coloured and proportioned to those heavenly lines, and in this point freely acknowledge the preeminence of christ, the prerogative of this Spouse.
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Thou art my Son, this day have I begotten thee? Heb. i. 5. begotten thee after mine own image, the very express image of my person, the brightness of my glory, ver. 3. Fairer then the children of men, no doubt, who is as fair and bright as God, who is higher then all the Sons of men, all the people by the head, by the Godhead which is in him.
Thou art my Son, this day have I begotten thee? Hebrew i. 5. begotten thee After mine own image, the very express image of my person, the brightness of my glory, ver. 3. Fairer then the children of men, no doubt, who is as fair and bright as God, who is higher then all the Sons of men, all the people by the head, by the Godhead which is in him.
Well may we now also expect some of it at his lips, and so we find it here in the very next words, very fully issuing there, Full of grace are thy lips, that's the second general of the Text, Gratia diffusa in labiis, Grace in the lips as well as beauty in the forehead, in face or other parts of soul and body.
Well may we now also expect Some of it At his lips, and so we find it Here in the very next words, very Fully issuing there, Full of grace Are thy lips, that's the second general of the Text, Gratia diffusa in labiis, Grace in the lips as well as beauty in the forehead, in face or other parts of soul and body.
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Three degrees we observe in the words to make up this fulness, Gratia est, gratia diffusa, diffusa in labiis, that Grace there is in him as well as beauty. (2.) Grace abundant, and in full measure.
Three Degrees we observe in the words to make up this fullness, Gratia est, Gratia diffusa, diffusa in labiis, that Grace there is in him as well as beauty. (2.) Grace abundant, and in full measure.
The grace of the Head, whereby he disperses his graces into all his Members, as the Head of the Church into the Body, into the souls of Christians and Believers.
The grace of the Head, whereby he disperses his graces into all his Members, as the Head of the Church into the Body, into the Souls of Christians and Believers.
as it follows, ver. 8. words repeated and applied expresly to him by St. Paul, Heb. i. 9. So full that he pours out upon us, pours in all we have.
as it follows, ver. 8. words repeated and applied expressly to him by Saint Paul, Hebrew i. 9. So full that he pours out upon us, pours in all we have.
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without grace, or any good, till he pour it in, diffusa in, as well as effusa ex, it is spread abroad in our hearts, says the Apostle, Rom. v. 5. as well as spread upon his lips.
without grace, or any good, till he pour it in, diffusa in, as well as effusa ex, it is spread abroad in our hearts, Says the Apostle, Rom. v. 5. as well as spread upon his lips.
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By the word of his mouth were the heavens made, says David, made over now to us, kept in store, provided and prepared for us, with that priviledge too, prae filiis hominum, before all the children of men, that were before us, that they without us should not be made perfect, Heb. xi. 40. We may without question apply prae filiis hominum to this point, to say here also that his lips are fuller of grace then the children of men;
By the word of his Mouth were the heavens made, Says David, made over now to us, kept in store, provided and prepared for us, with that privilege too, Prae filiis hominum, before all the children of men, that were before us, that they without us should not be made perfect, Hebrew xi. 40. We may without question apply Prae filiis hominum to this point, to say Here also that his lips Are fuller of grace then the children of men;
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His lips are his Ministers and Preachers, and by them he still diffuses his graces daily to us, Labia Sacerdotis custodiunt, Mal. ii. 7. they keep grace for others,
His lips Are his Ministers and Preachers, and by them he still diffuses his graces daily to us, Labia Sacerdote custodiunt, Malachi ii. 7. they keep grace for Others,
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Out of the childrens, that is, ignorant simple Ministers mouths, sometimes God perfects praise, and makes the stones, the most stony and obdurate sinner among them, cry out loud enough to do others good, to soften others,
Out of the Children's, that is, ignorant simple Ministers mouths, sometime God perfects praise, and makes the stones, the most stony and obdurate sinner among them, cry out loud enough to do Others good, to soften Others,
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but sinners to repentance, S. Matth. ix. 13. Fear not little flock, for it is your Fathers good pleasure to give you a kingdom, St. Luke xii. 32. Ye that have followed me in the regeneration, shall sit on twelve thrones, judging the twelve Tribes of Israel, S. Mat. xix. 28. God sent not his Son into the world to condemn the world,
but Sinners to Repentance, S. Matthew ix. 13. fear not little flock, for it is your Father's good pleasure to give you a Kingdom, Saint Luke xii. 32. You that have followed me in the regeneration, shall fit on twelve thrones, judging the twelve Tribes of Israel, S. Mathew xix. 28. God sent not his Son into the world to condemn the world,
yet to give himself daily for our food and nourishment, and call us to it, is to set seal to all those other sayings, to bring them home particularly to every one of us, the very Amen and summing up of all the rest.
yet to give himself daily for our food and nourishment, and call us to it, is to Set seal to all those other sayings, to bring them home particularly to every one of us, the very Amen and summing up of all the rest.
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from him it comes, is but a ray of that eternal beauty, that inaccessible light, that summe pulchrum, as well as summe bonum, the everlasting brightness of the Father:
from him it comes, is but a ray of that Eternal beauty, that inaccessible Light, that sum Pulchrum, as well as sum bonum, the everlasting brightness of the Father:
it was the meer gift of God so to anoint the Humanity with the Deity, without which he could not have been the Saviour, could not have made satisfaction for so infinite a mass of sins.
it was the mere gift of God so to anoint the Humanity with the Deity, without which he could not have been the Saviour, could not have made satisfaction for so infinite a mass of Sins.
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Gods blessing meerly it was, his meer goodness and blessing so to contrive salvation to us, to enable the Manhood with the Godhead, to go through the work of our Redemption.
God's blessing merely it was, his mere Goodness and blessing so to contrive salvation to us, to enable the Manhood with the Godhead, to go through the work of our Redemption.
and given him a name above every name, that at the name of Iesus every knee should bow, that we should bow our selves in humility and thankfulness unto him, that every tongue should confess, all tongues bless him,
and given him a name above every name, that At the name of Iesus every knee should bow, that we should bow our selves in humility and thankfulness unto him, that every tongue should confess, all tongues bless him,
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For it pleased God that in him should all fulness dwell, it pleased him also by that fulness to reconcile all things to himself, to make him the head of all, the Saviour of them all, to bless him in the ordinary stile of Scripture, where children are called the blessing of the Lord, to bless him with an everlasting seed, a Church and people to the end of the world, do the gates of Hell what they can against it.
For it pleased God that in him should all fullness dwell, it pleased him also by that fullness to reconcile all things to himself, to make him the head of all, the Saviour of them all, to bless him in the ordinary style of Scripture, where children Are called the blessing of the Lord, to bless him with an everlasting seed, a Church and people to the end of the world, do the gates of Hell what they can against it.
the stock, and trunck is blessing God in earnest by good works, by expressing the diffusions of this grace in our lives and actions, by imitating and conforming our selves to the beauty of this beloved.
the stock, and trunk is blessing God in earnest by good works, by expressing the diffusions of this grace in our lives and actions, by imitating and conforming our selves to the beauty of this Beloved.
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how can we but desire to be ever with him, perpetually attending him? If his beauty was Gods blessing, let us humbly acknowledge ours comes all from him.
how can we but desire to be ever with him, perpetually attending him? If his beauty was God's blessing, let us humbly acknowledge ours comes all from him.
If again he was therefore blessed because he was so beautiful, and so diffus'd his grace, us'd both his beauty and eloquence to bring about the children of men to become the children of God;
If again he was Therefore blessed Because he was so beautiful, and so diffused his grace, used both his beauty and eloquence to bring about the children of men to become the children of God;
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Why do we not then delight to look upon him, to discourse with him, to talk of him, to be ever with him? What's the reason we do not season our labours, our recreations, our retirements, our discourses with him?
Why do we not then delight to look upon him, to discourse with him, to talk of him, to be ever with him? What's the reason we do not season our labours, our recreations, our retirements, our discourses with him?
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why do we not even hang upon them? why do we not with the Spouse in the Canticles desire him to kiss us with the kisses of his lips, to communicate his fulness to us? Indeed I can render no cause at all,
why do we not even hang upon them? why do we not with the Spouse in the Canticles desire him to kiss us with the Kisses of his lips, to communicate his fullness to us? Indeed I can render no cause At all,
Get we our vessels ready, and shut the door to us, as the poor Widow did shut out all worldly thoughts and wandring fancies, that he may pour out his oyl, his grace into them, till they be full.
Get we our vessels ready, and shut the door to us, as the poor Widow did shut out all worldly thoughts and wandering fancies, that he may pour out his oil, his grace into them, till they be full.
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Is not the cup we are to take, the cup of blessing, in the Apostles stile? take we it then and bless him with it, taste and see how gracious the Lord is;
Is not the cup we Are to take, the cup of blessing, in the Apostles style? take we it then and bless him with it, taste and see how gracious the Lord is;
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We take it as we find it, quarrel no more with the Church for doing it now, then we do with Zachary for doing it then; when he more forestall'd the time,
We take it as we find it, quarrel no more with the Church for doing it now, then we do with Zachary for doing it then; when he more forestalled the time,
that our blessing should be set before Gods. However, this certainly it must teach us, that the first thing we ought now to think or speak of, is blessing God.
that our blessing should be Set before God's However, this Certainly it must teach us, that the First thing we ought now to think or speak of, is blessing God.
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NONLATINALPHABET was but a looking down from heaven till now, a looking on us at a distance, (and that was a blessing too, that he would any way look upon such poor worms as we ) it could not be construed visiting properly till this day came.
was but a looking down from heaven till now, a looking on us At a distance, (and that was a blessing too, that he would any Way look upon such poor worms as we) it could not be construed visiting properly till this day Come.
how says he then, the Lord hath visited and redeemed his people? Answer we might, the good old man here prophesied ('tis said so just the verse before) and after the manner of Prophets, speaks of things to come as done already.
how Says he then, the Lord hath visited and redeemed his people? Answer we might, the good old man Here prophesied (it's said so just the verse before) and After the manner of prophets, speaks of things to come as done already.
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Christ was already really come down from heaven, had been now three months incarnate, had begun his visit, had beheld the lowliness of his handmaid, says his Blessed Mother, ver. 48. The Angel had told her twelve weeks since, Her Lord was with her, ver. 28. of this Chapter.
christ was already really come down from heaven, had been now three months incarnate, had begun his visit, had beheld the lowliness of his handmaid, Says his Blessed Mother, ver. 48. The Angel had told her twelve weeks since, Her Lord was with her, ver. 28. of this Chapter.
Hence, Whence it is to me (says St. Eliz.) that the Mother of my Lord should come unto me, &c. ver. 43. She, good soul, knew not how to value such an honour, nor whence it was.
Hence, Whence it is to me (Says Saint Eliz) that the Mother of my Lord should come unto me, etc. for. 43. She, good soul, knew not how to valve such an honour, nor whence it was.
2. It was a visit of Charity. He visited his people as charitable men do the poor mans house, to seek some occasion to bestow an Alms. He went about doing good, says S. Peter, Acts x. 38. As poor as he was, (and the Apostle tells us, poor he was) he had a bag for the poor, S. Iohn xii. 6. and for our sakes it was he became poor, says S. Paul, 2 Cor. viii. 9. emptied bag and himself,
2. It was a visit of Charity. He visited his people as charitable men do the poor men house, to seek Some occasion to bestow an Alms. He went about doing good, Says S. Peter, Acts x. 38. As poor as he was, (and the Apostle tells us, poor he was) he had a bag for the poor, S. John xii. 6. and for our sakes it was he became poor, Says S. Paul, 2 Cor. viii. 9. emptied bag and himself,
and possessed that he daily healed and cured, will sufficiently evince he visited them also as a Physician. So 'twas a blessing (3.) that cures all diseases, makes all sound and whole again.
and possessed that he daily healed and cured, will sufficiently evince he visited them also as a physician. So 'twas a blessing (3.) that cures all diseases, makes all found and Whole again.
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Thou waterest her furrows, thou sendest rain into the little Vallies thereof; thou makest it soft with the drops of rain, and blessest the increase of it.
Thou waterest her furrows, thou sendest rain into the little Valleys thereof; thou Makest it soft with the drops of rain, and blessest the increase of it.
And yet lastly, his visit was not of a common and ordinary friendship neither, but of a friendship that holds to death. He visited us as the Priest or Confessor does the dying man.
And yet lastly, his visit was not of a Common and ordinary friendship neither, but of a friendship that holds to death. He visited us as the Priest or Confessor does the dying man.
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and leaves us not till he has fitted us wholly to his own bosom. A visit of everlasting friendship, or an everlasting visit was this visit in the Text.
and leaves us not till he has fitted us wholly to his own bosom. A visit of everlasting friendship, or an everlasting visit was this visit in the Text.
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A visit of Honour, a visit of Charity, a visit of Service, a visit of Kindness, a visit of Mercy, a visit of Friendship, and a visit of everlasting Love. All these ways he visited his people,
A visit of Honour, a visit of Charity, a visit of Service, a visit of Kindness, a visit of Mercy, a visit of Friendship, and a visit of everlasting Love. All these ways he visited his people,
Redeeming. For he visited us also as he is said to do the children of Israel, Gen. l. 24. to bring us out of the Land of Egypt, out of the house of bondage.
Redeeming. For he visited us also as he is said to do the children of Israel, Gen. l. 24. to bring us out of the Land of Egypt, out of the house of bondage.
and we were called by the name of the World, instead of that of Men, as if we were grown such worldlings that we had even lost our natures and our names, even the best of us;
and we were called by the name of the World, instead of that of Men, as if we were grown such worldlings that we had even lost our nature's and our names, even the best of us;
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Sin (2.) that had made us Captives too, chain'd us up so fast, that the best of us cannot but cry out sometimes O wretched man that I am, who shall deliver me? Rom. 7. 24. And none but this visitour, could or can ▪ God through Iesus Christ, so S. Paul presently adds upon it,
since (2.) that had made us Captives too, chained us up so fast, that the best of us cannot but cry out sometime Oh wretched man that I am, who shall deliver me? Rom. 7. 24. And none but this visitor, could or can ▪ God through Iesus christ, so S. Paul presently adds upon it,
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for no more dominion, Rom. vi. 9. signifies it had it once, and kept us shrewdly under, Rom. v. 17. But Christ Iesus by his appearing (they are the Apostles words) has abolish'd death, 2 Tim. i. 10. Made us free from sin and death, Rom. viii. 2. The Devil (4.) he took us captive also at his will, 2 Tim. ii. 26. But for this purpose was the Son of God manifested, says S. Iohn, that he might destroy the works of the Devil, 1 S. John iii. 8. And as high as the Fiend carries, it he will bruise him under our feet, Rom. xvi. 20. Now to be delivered from such masters as these is a blessing without question.
for no more dominion, Rom. vi. 9. signifies it had it once, and kept us shrewdly under, Rom. v. 17. But christ Iesus by his appearing (they Are the Apostles words) has abolished death, 2 Tim. i. 10. Made us free from since and death, Rom. viii. 2. The devil (4.) he took us captive also At his will, 2 Tim. ii. 26. But for this purpose was the Son of God manifested, Says S. John, that he might destroy the works of the devil, 1 S. John iii. 8. And as high as the Fiend carries, it he will bruise him under our feet, Rom. xvi. 20. Now to be Delivered from such Masters as these is a blessing without question.
or we so presently upon it, he hath redeemed, when S. Paul says 'twas by his Blood, Col. i. 22. S. Peter, through his death, 1 S. Peter i. 19. Why, very well both the one and the other.
or we so presently upon it, he hath redeemed, when S. Paul Says 'twas by his Blood, Col. i. 22. S. Peter, through his death, 1 S. Peter i. 19. Why, very well both the one and the other.
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Nor life, nor death, nor height, nor depth, nor any thing can separate us now from the love of God in Christ Jesus, Rom. viii. 39. all things shall continually work for good, ver. 28. all work henceforward for our salvation.
Nor life, nor death, nor height, nor depth, nor any thing can separate us now from the love of God in christ jesus, Rom. viii. 39. all things shall continually work for good, ver. 28. all work henceforward for our salvation.
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All salvations here may have some clouds to darken them, some winds to shake them, something sometimes to interrupt them, somewhat or other to tarnish or soil their glory.
All salvations Here may have Some Clouds to darken them, Some winds to shake them, something sometime to interrupt them, somewhat or other to tarnish or soil their glory.
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Horse and man and all things else but vain things to save a man, to deliver his soul from the hand of Hell, Psal. xxxiii. 17. lxxxix. 47. 2. A mighty Person, the very God of might.
Horse and man and all things Else but vain things to save a man, to deliver his soul from the hand of Hell, Psalm xxxiii. 17. lxxxix. 47. 2. A mighty Person, the very God of might.
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No corruptible things says S. Peter, 1 Pet. i. 18. Nothing but the blood of the Son of God, the precious Blood of Iesus Christ, no less could compass it.
No corruptible things Says S. Peter, 1 Pet. i. 18. Nothing but the blood of the Son of God, the precious Blood of Iesus christ, no less could compass it.
4. Mighty works lastly, and mighty workings to work things about, Miracles and wonders good store it cost to accomplish the work of our salvation, such as he only who was mighty before God and all the people, St. Luke xxiv. 19. could bring to pass.
4. Mighty works lastly, and mighty workings to work things about, Miracles and wonders good store it cost to accomplish the work of our salvation, such as he only who was mighty before God and all the people, Saint Luke xxiv. 19. could bring to pass.
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but David with a horn, 1 Sam. xvi. 13. to signifie the continuance and strength of his; that it should be a throne established for ever, 1 Kings ii. 45. And made good it was by this days Horn rais'd out of his house;
but David with a horn, 1 Sam. xvi. 13. to signify the Continuance and strength of his; that it should be a throne established for ever, 1 Kings ii. 45. And made good it was by this days Horn raised out of his house;
And if I may now have the liberty to tell you more particularly what kind of Horn he may most fairly be said to be, you will be the more ready to catch at it.
And if I may now have the liberty to tell you more particularly what kind of Horn he may most fairly be said to be, you will be the more ready to catch At it.
He is then (1.) a Horn of Oyl to anoint us also Kings and Priests; for so he makes us, says S. Iohn, Rev. i. 6. He is (2.) the true Cornu-copia, the Horn of plenty;
He is then (1.) a Horn of Oil to anoint us also Kings and Priests; for so he makes us, Says S. John, Rev. i. 6. He is (2.) the true Cornucopia, the Horn of plenty;
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for out of his fulness we all receive ours, says the same Apostle, S. Iohn i. 16. He is (3.) one of the Horns of the Altar, or indeed all of them, whither we may safely fly in all our dangers and distresses;
for out of his fullness we all receive ours, Says the same Apostle, S. John i. 16. He is (3.) one of the Horns of the Altar, or indeed all of them, whither we may safely fly in all our dangers and Distresses;
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6. And yet as mighty, and sure, and as easie to catch hold on as this salvation is, were it not for this NONLATINALPHABET were it not for us, had we no claim, no interest in it, what were we the better either for the Horn or the salvation? 'Tis this for us, that comes next to be considered, that raises up our horns, that makes us glad.
6. And yet as mighty, and sure, and as easy to catch hold on as this salvation is, were it not for this were it not for us, had we no claim, no Interest in it, what were we the better either for the Horn or the salvation? It's this for us, that comes next to be considered, that raises up our horns, that makes us glad.
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There is an Israel of God (peace be upon it says the Apostle, Gal. vi. 16.) as well as an Israel after the flesh. There are Sons of Abrahams Faith as well as of his body, to whom this salvation is sent as well as unto them.
There is an Israel of God (peace be upon it Says the Apostle, Gal. vi. 16.) as well as an Israel After the Flesh. There Are Sons of Abrahams Faith as well as of his body, to whom this salvation is sent as well as unto them.
Blessed Zachary brings in those that sit in darkness and in the shadow of death into the number, ver. 79. the Gentiles as well as Iews into the light of it;
Blessed Zachary brings in those that fit in darkness and in the shadow of death into the number, ver. 79. the Gentiles as well as Iews into the Light of it;
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'tis omni populo, to all people whatsoever, in the Angels message, chap. 2. of our Evangelist, ver. 10. All people, and all degrees and orders of them, rich and poor, one with another;
it's omni populo, to all people whatsoever, in the Angels message, chap. 2. of our Evangelist, ver. 10. All people, and all Degrees and order of them, rich and poor, one with Another;
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For their spiritual condition, both Iew and Gentile were all concluded under sin; the one blinded with his own superstition, the other shut up in ignorance,
For their spiritual condition, both Iew and Gentile were all concluded under since; the one blinded with his own Superstition, the other shut up in ignorance,
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Rais'd up lastly to raise up our thoughts from all inferiour expectations, and fix them where they should be for deliverance and salvation, Cornu exaltatum, this salvation eminent for the vastness, the opportunity, the convenience, the proportion it carries:
Raised up lastly to raise up our thoughts from all inferior Expectations, and fix them where they should be for deliverance and salvation, Cornu exaltatum, this salvation eminent for the vastness, the opportunity, the convenience, the proportion it carries:
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8. There is an eighth: And it is salvation in the right house. The Lord of the Ascendant of our salvation in the Kingly house, the best house to make it the more glorious, the house of David. Men would willingly be sav'd honourably, by a person of honour rather then a base hand.
8. There is an eighth: And it is salvation in the right house. The Lord of the Ascendant of our salvation in the Kingly house, the best house to make it the more glorious, the house of David. Men would willingly be saved honourably, by a person of honour rather then a base hand.
even upon this account, that how poorly, sneakingly, and basely we every day betray our selves into the hands of our enemies, we are yet thus by Christ brought off with honour,
even upon this account, that how poorly, sneakingly, and basely we every day betray our selves into the hands of our enemies, we Are yet thus by christ brought off with honour,
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To David his servant, and Abraham his servant, and Isaac his servant, and Israel his servant, so run the promises both of a Saviour and salvation, to them and to their seed for evermore.
To David his servant, and Abraham his servant, and Isaac his servant, and Israel his servant, so run the promises both of a Saviour and salvation, to them and to their seed for evermore.
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Gracious Visits, perfect Redemptions, Salvations many, mighty, sure, general, eminent, seasonable, honourable salvations to us and ours, everlasting too:
Gracious Visits, perfect Redemptions, Salvations many, mighty, sure, general, eminent, seasonable, honourable salvations to us and ours, everlasting too:
II. The acknowledgment begins it, the acknowledging of Gods blessings the first part of ours; so sure a point of it, that Confiteri, to acknowledge or confess the blessing,
II The acknowledgment begins it, the acknowledging of God's blessings the First part of ours; so sure a point of it, that Confession, to acknowledge or confess the blessing,
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or him that sends it, is above sixty times in the Book of Psalms set down for blessing. And whole Psalms you have that are nothing else but an enumeration and catalogue of blessings, the 66. the 103. the 104. the 105. the 107. the 136. And the more particular we are in it, the more we bless him.
or him that sends it, is above sixty times in the Book of Psalms Set down for blessing. And Whole Psalms you have that Are nothing Else but an enumeration and catalogue of blessings, the 66. the 103. the 104. the 105. the 107. the 136. And the more particular we Are in it, the more we bless him.
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Streighten we not his visits, stifle we not his Redemption, coop we not up his salvation to a corner, suffer we it to run large and full, that the whole world may bless him for it.
Straighten we not his visits, stifle we not his Redemption, coop we not up his salvation to a corner, suffer we it to run large and full, that the Whole world may bless him for it.
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All within us and all without us, our lips praise him, our mouths praise him, our hands praise him, our flesh praise him, our bones say who is like him, all the members of our body turn themselves into tongues to bless him.
All within us and all without us, our lips praise him, our mouths praise him, our hands praise him, our Flesh praise him, our bones say who is like him, all the members of our body turn themselves into tongues to bless him.
Bless we him (3.) in set Hymns on purpose, in good votes and wishes, that his Church may prosper, his Name be magnified, his Glory advanced to the highest pitch,
Bless we him (3.) in Set Hymns on purpose, in good votes and wishes, that his Church may prosper, his Name be magnified, his Glory advanced to the highest pitch,
Nature had taught him God was to be blest so, 2 Kings v. 15. When the Captains of Israel had found by their whole numbers how God had delivered them, they come with a blessing in their hands of sixteen thousand seven hundred and fifty shekels of gold for the house of God, Numb. xxxi. 52. David and his people the story tells us blest him so too, 1 Chron. xxix. 20, 21. offered incredible sums of Gold and Silver for the service of the house of God.
Nature had taught him God was to be blessed so, 2 Kings v. 15. When the Captains of Israel had found by their Whole numbers how God had Delivered them, they come with a blessing in their hands of sixteen thousand seven hundred and fifty shekels of gold for the house of God, Numb. xxxi. 52. David and his people the story tells us blessed him so too, 1 Chronicles xxix. 20, 21. offered incredible sums of Gold and Silver for the service of the house of God.
And let me tell you, without begging for it, that the House of God being now by this Visit in the Text made the very office of salvation, where he daily visits us,
And let me tell you, without begging for it, that the House of God being now by this Visit in the Text made the very office of salvation, where he daily visits us,
To bless him is to glorifie him, and a good life does that, S. Mat. v. 16. By our ill lives the name of God is blasphemed, says the Apostle, Rom. ii. 24. Then by our good ones it must needs be blest. Zachary seems to point at this way of blessing,
To bless him is to Glorify him, and a good life does that, S. Mathew v. 16. By our ill lives the name of God is blasphemed, Says the Apostle, Rom. ii. 24. Then by our good ones it must needs be blessed. Zachary seems to point At this Way of blessing,
when he tells us we were delivered that we might serve our Visitor in holiness and righteousness, ver. 75. And thus he that has neither eyes to look up,
when he tells us we were Delivered that we might serve our Visitor in holiness and righteousness, ver. 75. And thus he that has neither eyes to look up,
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Sun, and Moon, and Stars, and Light, Heaven, and Earth, and Waters, both above and under them, Dragons, and Deeps, Fire, and Hail, and Snow, and Vapour, and Wind, and Storm, and Hills, and Trees, and Beasts, and Cattel, Worms, and Fowl, Kings and People, Princes and Iudges, Young men and Maidens, Old men and Children, all Sexes, Degrees,
Sun, and Moon, and Stars, and Light, Heaven, and Earth, and Waters, both above and under them, Dragons, and Deeps, Fire, and Hail, and Snow, and Vapour, and Wind, and Storm, and Hills, and Trees, and Beasts, and Cattle, Worms, and Fowl, Kings and People, Princes and Judges, Young men and Maidens, Old men and Children, all Sexes, Degrees,
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and brings home Golds and Silks to adorn his Holy Altars; the Earth brings Stones and Minerals, the Hills and Mountains Trees and Cedars to his House, the fire kindles Tapers for it, all the meteors of the air,
and brings home Golds and Silks to adorn his Holy Altars; the Earth brings Stones and Minerals, the Hills and Mountains Trees and Cedars to his House, the fire kindles Tapers for it, all the meteors of the air,
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How he had regard to David his Servant, will have so to them if they be his servants let them therefore be sure they be so, fit them thus to sing their parts betimes in Hymns,
How he had regard to David his Servant, will have so to them if they be his Servants let them Therefore be sure they be so, fit them thus to sing their parts betimes in Hymns,
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that they that cannot speak, may yet lisp it out, and when they can speak out, sing it loud and shrill, that the hollow Vaults and Arches may eccho and rebound his praises:
that they that cannot speak, may yet lisp it out, and when they can speak out, sing it loud and shrill, that the hollow Vaults and Arches may echo and rebound his praises:
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Some of you he has delivered out of trouble, bless you him for that. Some of you he has recovered lately from a sickness, bless you him for that. Some of you he has delivered lately from a danger, bless you him for that. You he has visited in distress, visit you his Temples, his poor and needy servants,
some of you he has Delivered out of trouble, bless you him for that. some of you he has recovered lately from a sickness, bless you him for that. some of you he has Delivered lately from a danger, bless you him for that. You he has visited in distress, visit you his Temples, his poor and needy Servants,
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and for the rest of your life serve him better, and bless him so. You he has sav'd out of the hands of Hereticks and Seducers, save you your selves henceforward from that untoward generation, and come no more among them.
and for the rest of your life serve him better, and bless him so. You he has saved out of the hands of Heretics and Seducers, save you your selves henceforward from that untoward generation, and come no more among them.
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Pay him visit for visit, redemption for redemption, one salvation for another, and bless him so. You he has rais'd to some honour and preferment, raise you up some pillar of thanksgiving for it.
Pay him visit for visit, redemption for redemption, one salvation for Another, and bless him so. You he has raised to Some honour and preferment, raise you up Some pillar of thanksgiving for it.
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those Horns, that like those in Daniel pusht down and scattered all before them, that threw down our Temples, took away our daily service, set up the abomination of desolation in these holy places, Horse,
those Horns, that like those in daniel pushed down and scattered all before them, that threw down our Temples, took away our daily service, Set up the abomination of desolation in these holy places, Horse,
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a horn in the house of his servant David: restored our David his anointed to us, kept him his servant, returned him as he went, safe and sound in the principles of his Religion, restored him and his house, us and ours, kept them at least from utterly pulling down.
a horn in the house of his servant David: restored our David his anointed to us, kept him his servant, returned him as he went, safe and found in the principles of his Religion, restored him and his house, us and ours, kept them At least from utterly pulling down.
As many Scarlets now as you please to adorn your gratitudes, as many Torches now as you please that we may see them, what solemn processions now as you judge fit to make to evidence your blessings to the Lord God of Israel, for what he has done for us,
As many Scarlets now as you please to adorn your gratitudes, as many Torches now as you please that we may see them, what solemn procession now as you judge fit to make to evidence your blessings to the Lord God of Israel, for what he has done for us,
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And do you know any grace of the Lord Jesus Christ like this days grace, the grace of Christmas? any grace or favour like that grace and favour he this day did us,
And do you know any grace of the Lord jesus christ like this days grace, the grace of Christmas? any grace or favour like that grace and favour he this day did us,
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rich in grace, but above all grace in Christmas grace, in love and liberality to the poor, the very grace which the Apostle brings in the poverty of Christ here to perswade the Corinthians to.
rich in grace, but above all grace in Christmas grace, in love and liberality to the poor, the very grace which the Apostle brings in the poverty of christ Here to persuade the Corinthians to.
To the poor, bestow some of his own riches upon him again, some at least upon him who gave us all, supply his poverty who enricht ours, be the more bountiful to the poor, seeing he is now become like one of them, that as through his poverty we were made rich,
To the poor, bestow Some of his own riches upon him again, Some At least upon him who gave us all, supply his poverty who enriched ours, be the more bountiful to the poor, seeing he is now become like one of them, that as through his poverty we were made rich,
so even in our very poverty we might abound also to the riches of liberality. So the Macedonians did, ver. 2. So would he fain have the Corinthians too here, in covert terms;
so even in our very poverty we might abound also to the riches of liberality. So the Macedonians did, ver. 2. So would he fain have the Corinthians too Here, in covert terms;
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A grace so correspondent to the pattern of the Lord Iesus, so answerable both to the purport of Christmas and the purpose of the Text, that 'tis hard to say whether the Day better explains the Text, or the Text the Day. For whether we take the grace of the Lord Jesus Christ towards us, downward,
A grace so correspondent to the pattern of the Lord Iesus, so answerable both to the purport of Christmas and the purpose of the Text, that it's hard to say whither the Day better explains the Text, or the Text the Day. For whither we take the grace of the Lord jesus christ towards us, downward,
For ye know it, that is, to that end ye know it, to take pattern by it, to return grace again for grace, to shew grace to his, for his grace to us, to supply his poverty in his members,
For you know it, that is, to that end you know it, to take pattern by it, to return grace again for grace, to show grace to his, for his grace to us, to supply his poverty in his members,
first lost his clothes, his robe of innocence, in which he was first clad, was then turned naked out of his dwelling, out of Paradise, only his nakedness covered a little with a few ragged leaves, fain upon that to work,
First lost his clothes, his robe of innocence, in which he was First clad, was then turned naked out of his Dwelling, out of Paradise, only his nakedness covered a little with a few ragged leaves, fain upon that to work,
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got a Kingdom though he lost his glory: But man lost all, glory and grace, riches and honour, estate and power, peace and ease, shelter, and safety, and all:
god a Kingdom though he lost his glory: But man lost all, glory and grace, riches and honour, estate and power, peace and ease, shelter, and safety, and all:
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Yet not to know it only, but to know it for a grace, as St. Paul would have us, we must know who it is that became poor. (2.) How poor he became who became poor. (3.) What he was still, though he became poor.
Yet not to know it only, but to know it for a grace, as Saint Paul would have us, we must know who it is that became poor. (2.) How poor he became who became poor. (3.) What he was still, though he became poor.
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and it may serve to teach the best of us, of men, Lords and great ones too, to be content sometimes to suffer need, seeing the Lord of Lords was found poor.
and it may serve to teach the best of us, of men, lords and great ones too, to be content sometime to suffer need, seeing the Lord of lords was found poor.
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Yet this is oftentimes Gods method, the poor and base things of the world, and things that are despis'd, to confound the rich, and noble, and the mighty, 1 Cor. i. 28. that no flesh,
Yet this is oftentimes God's method, the poor and base things of the world, and things that Are despised, to confound the rich, and noble, and the mighty, 1 Cor. i. 28. that no Flesh,
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Nay even the Christ (3.) the Messiah so long expected, comes poor when he was expected rich, to shew the vanity of mens conceit and fancies, when they will go alone.
Nay even the christ (3.) the Messiah so long expected, comes poor when he was expected rich, to show the vanity of men's conceit and fancies, when they will go alone.
Christ the King of Israel, the great Prophet, the everlasting High Priest, and Arch-bishop of our souls, he came poor, that men might give over looking upon the outward appearance of things,
christ the King of Israel, the great Prophet, the everlasting High Priest, and Archbishop of our Souls, he Come poor, that men might give over looking upon the outward appearance of things,
and think it no diminution to the calling of Priest or Prophet to be sometimes in a low and mean condition, seeing the Christ himself anointed with the holy oil above all Priests and Prophets, came in no other.
and think it no diminution to the calling of Priest or Prophet to be sometime in a low and mean condition, seeing the christ himself anointed with the holy oil above all Priests and prophets, Come in no other.
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but that God can still make use of it to his Service, does still most make use of it, dispences his heavenly treasure to us more commonly in earthen vessels, 2 Cor. iv. 7. then in Gold and Silver,
but that God can still make use of it to his Service, does still most make use of it, dispenses his heavenly treasure to us more commonly in earthen vessels, 2 Cor. iv. 7. then in Gold and Silver,
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and we therefore not to slight the Ministers of the Lord Jesus Christ, though become poor, their bodily presence weak, and their speech contemptible, as St. Pauls undervaluers speak, 2 Cor. x. 10. For their Lord and ours became poor himself,
and we Therefore not to slight the Ministers of the Lord jesus christ, though become poor, their bodily presence weak, and their speech contemptible, as Saint Paul's undervaluers speak, 2 Cor. x. 10. For their Lord and ours became poor himself,
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poorly wrapt in rags, poorly cradled in a Manger, poorly bedded upon a lock of Hay, poorly attended by the Oxe and Ass, poorly every way provided for, not a fire to dress him at in the depth of Winter, only the steam and breath of the Beasts to keep him warm, Cobwebs for Hangings, the dung of the Beasts for his Perfumes, noise and lowings, neighing and brayings for his Musick; every thing as poor about him as want and necessity could make it.
poorly wrapped in rags, poorly cradled in a Manger, poorly bedded upon a lock of Hay, poorly attended by the Ox and Ass, poorly every Way provided for, not a fire to dress him At in the depth of Winter, only the steam and breath of the Beasts to keep him warm, Cobwebs for Hangings, the dung of the Beasts for his Perfumes, noise and lowings, neighing and brayings for his Music; every thing as poor about him as want and necessity could make it.
4. Poorly living too, not a house to put his head in, not a pillow of his own to lay his head on, S. Luke ix. 57. not a room to sup in but what he borrow'd, S. Mark xiv. 15. no money,
4. Poorly living too, not a house to put his head in, not a pillow of his own to lay his head on, S. Lycia ix. 57. not a room to sup in but what he borrowed, S. Mark xiv. 15. no money,
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or a cup to drink it in, St. Iohn iv. 11. Nay more, for NONLATINALPHABET is more, he was poor even to beggary, was fain to beg even water it self, in the last cited Chapter, ver. 7. had a bag carried always by one of his Disciples to receive any thing that charitable minded people would put into it, St. Iohn xii. 6. his Disciples were so low driven following him, that they were fain sometimes to pull the ears of Corn, as they passed by, to satisfie their hunger;
or a cup to drink it in, Saint John iv. 11. Nay more, for is more, he was poor even to beggary, was fain to beg even water it self, in the last cited Chapter, ver. 7. had a bag carried always by one of his Disciples to receive any thing that charitable minded people would put into it, Saint John xii. 6. his Disciples were so low driven following him, that they were fain sometime to pull the ears of Corn, as they passed by, to satisfy their hunger;
But let it be but what we translate it, meerly poor, though the Prophet David in the Person of Christ, Psalm xl. 18. cries Mendicus sum & pauper, I am a poor beggar;
But let it be but what we translate it, merely poor, though the Prophet David in the Person of christ, Psalm xl. 18. cries Beggar sum & pauper, I am a poor beggar;
They may tell all my bones, says the Prophet of him, Psalm xxii. 17. they stand staring and looking upon me, a meer gazing-stock of poverty, a miracle of poverty, marvellous poor, poor in reputation. He made himself of no reputation, took upon him the form of a Servant, says St. Paul, Phil. ii. 7, 8. of a servant, of a slave, valued at the lowest price, a man could be, thirty pieces of Silver. So poor he could scarce speak out.
They may tell all my bones, Says the Prophet of him, Psalm xxii. 17. they stand staring and looking upon me, a mere gazingstock of poverty, a miracle of poverty, marvellous poor, poor in reputation. He made himself of no reputation, took upon him the from of a Servant, Says Saint Paul, Philip ii. 7, 8. of a servant, of a slave, valued At the lowest price, a man could be, thirty Pieces of Silver. So poor he could scarce speak out.
You could scarce hear his voice in the streets, ver. 19. In a word, so poor that he was as I may say, asham'd of his name, denied it as it were to him that called him by it, S. Matth. xix. 17. Why callest thou me good? when yet he only was so.
You could scarce hear his voice in the streets, ver. 19. In a word, so poor that he was as I may say, ashamed of his name, denied it as it were to him that called him by it, S. Matthew xix. 17. Why Callest thou me good? when yet he only was so.
And can you now tell me how he should become poorer? or can you tell me why we should think much at any time to become poor like him? or not rather cry out, O Blessed Poverty that art now sanctified by Christs putting on? How canst thou but be desirable and becoming since Christ himself became poor? If God become man, what man would be an Angel though he might? If Christ the eternal riches think it becomes him to be poor, who would make it his business to be rich? Give me rags for clothes, bread for meat,
And can you now tell me how he should become Poorer? or can you tell me why we should think much At any time to become poor like him? or not rather cry out, Oh Blessed Poverty that art now sanctified by Christ putting on? How Canst thou but be desirable and becoming since christ himself became poor? If God become man, what man would be an Angel though he might? If christ the Eternal riches think it becomes him to be poor, who would make it his business to be rich? Give me rags for clothes, bred for meat,
had he not been rich, superlatively rich in that, in grace and favour to us, he would never have put on the tatters of humanity, never at least have put on the raggedest of them all, not only the poverty of our nature, but even the nature of poverty, that he might become like one of us, and dwell among us.
had he not been rich, superlatively rich in that, in grace and favour to us, he would never have put on the tatters of humanity, never At least have put on the raggedest of them all, not only the poverty of our nature, but even the nature of poverty, that he might become like one of us, and dwell among us.
or who so rich as he that can make poverty more glorious then the Robes and Diadems of Kings and Emperours? who so often for his Religion sake have quitted all their secular glories, plenties, delicates,
or who so rich as he that can make poverty more glorious then the Robes and Diadems of Kings and emperors? who so often for his Religion sake have quit all their secular Glories, plenties, delicates,
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Christianity no sooner began to dawn into day, but that we find the professors selling all, Acts iv. as if they thought it an indecency at least to possess more than their Master did;
Christianity no sooner began to dawn into day, but that we find the professors selling all, Acts iv. as if they Thought it an indecency At least to possess more than their Master did;
he is poor and rich together. (3.) NONLATINALPHABET, being rich he yet shewed poor, Prov. xxii. 2. The rich and poor meet together never truer any way then here, & utriusque operator est Dominus, the Lord is both himself,
he is poor and rich together. (3.), being rich he yet showed poor, Curae xxii. 2. The rich and poor meet together never truer any Way then Here, & utriusque operator est Dominus, the Lord is both himself,
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For in this low condition of his it is that S. Paul yet talks so often of the riches of Christ, the riches of his grace, Eph. i. 7. the riches of his Glory, Eph. iii. 16. the riches of the glory of his inheritance, Eph. i. 18. the exceeding greatness of his power, Eph. i. 19. the exceeding riches, Eph. ii. 7. the unsearchable riches of Christ, Ephes. iii. 8. Christ he in whom are hid all the treasures of wisdom and knowledge, Col. ii. 3. his very reproach and poverty greater riches then all the treasures of Egypt, Heb. xi. 26. So Moses thought and reckon'd, says the Apostle,
For in this low condition of his it is that S. Paul yet talks so often of the riches of christ, the riches of his grace, Ephesians i. 7. the riches of his Glory, Ephesians iii. 16. the riches of the glory of his inheritance, Ephesians i. 18. the exceeding greatness of his power, Ephesians i. 19. the exceeding riches, Ephesians ii. 7. the unsearchable riches of christ, Ephesians iii. 8. christ he in whom Are hid all the treasures of Wisdom and knowledge, Col. ii. 3. his very reproach and poverty greater riches then all the treasures of Egypt, Hebrew xi. 26. So Moses Thought and reckoned, Says the Apostle,
when he saw his riches but under a veil, saw but a glimpse and shadow of them, at two thousand years distance too. So rich is Christ, NONLATINALPHABET;
when he saw his riches but under a veil, saw but a glimpse and shadow of them, At two thousand Years distance too. So rich is christ,;
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though he became man, he left not to be God, our rags only cover'd the Robes of the Divinity, his poverty only serv'd for a veil to cover those unspeakable riches, to teach us not to boast and brag at any time of our riches, not to exalt our selves when we are made rich,
though he became man, he left not to be God, our rags only covered the Robes of the Divinity, his poverty only served for a veil to cover those unspeakable riches, to teach us not to boast and brag At any time of our riches, not to exalt our selves when we Are made rich,
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or when the glory of our house is increased, but to be as humble notwithstanding as the poorest and lowest wretch, to teach us (2.) that riches and poverty may stand together as well in Christians as in Christ; the riches of grace and the poverty of estate;
or when the glory of our house is increased, but to be as humble notwithstanding as the Poorest and lowest wretch, to teach us (2.) that riches and poverty may stand together as well in Christians as in christ; the riches of grace and the poverty of estate;
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and being the brightness of his Fathers Glory, the express image of his person, and upholding all things with the word of his power, veils all this glory, darkens all this brightness, conceals all this power under the infirmities and necessities of flesh and poverty,
and being the brightness of his Father's Glory, the express image of his person, and upholding all things with the word of his power, veils all this glory, darkens all this brightness, conceals all this power under the infirmities and necessities of Flesh and poverty,
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The next point we are to handle, the Christians benefit from Christs Birth, the Christians gain by Christs losses, the Christians making rich by Christs being made poor.
The next point we Are to handle, the Christians benefit from Christ Birth, the Christians gain by Christ losses, the Christians making rich by Christ being made poor.
It is his rags that clothed our nakedness, it is his stable that builds us Palaces, it is his hunger that filled our emptiness, it is his thirst that takes off our driness, it is his necessity that supplies all ours;
It is his rags that clothed our nakedness, it is his stable that builds us Palaces, it is his hunger that filled our emptiness, it is his thirst that Takes off our dryness, it is his necessity that supplies all ours;
and joys in it because it is for Christ, he is rich, and abounds, and has all, sleeps securer in a Wilderness amongst wild Beasts, softer upon Iacobs Pillar, warmer under the vast Canopy of Heaven,
and Joys in it Because it is for christ, he is rich, and abounds, and has all, sleeps securer in a Wilderness among wild Beasts, Softer upon Iacobs Pillar, warmer under the vast Canopy of Heaven,
That's great gain, that is, great riches, says St. Paul. So great that we need not look after the petty, fading, transitory riches of the world, they are but dross and dung compared to the true riches, the riches of grace and glory we have by Jesus Christ.
That's great gain, that is, great riches, Says Saint Paul. So great that we need not look After the Petty, fading, transitory riches of the world, they Are but dross and dung compared to the true riches, the riches of grace and glory we have by jesus christ.
He that abounds in Gold and Silver, is he rich? Behold, Christ calls to us to buy gold of him tried in the fire, that we may be rich, Rev. iii. 18. and he sells all without mony, Isa. lv. 1. 'tis then easie coming by it, easie being rich:
He that abounds in Gold and Silver, is he rich? Behold, christ calls to us to buy gold of him tried in the fire, that we may be rich, Rev. iii. 18. and he sells all without money, Isaiah lv. 1. it's then easy coming by it, easy being rich:
He that has abundance of rich clothes and garments, is he rich? Christ calls us to buy them too at the same easie rate, white rayment, the rayment of Princes,
He that has abundance of rich clothes and garments, is he rich? christ calls us to buy them too At the same easy rate, white raiment, the raiment of Princes,
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He that heaps up Silver like the dust, and molten Gold like the clay in the streets, is he rich? How rich then is he that counts the silver like the dust,
He that heaps up Silver like the dust, and melted Gold like the clay in the streets, is he rich? How rich then is he that counts the silver like the dust,
and his presses with new Wine, is he rich say ye? How rich then is he that lives wholly upon heavenly Manna, and drinks the Wine of Angels, as the true Christian does? He that washes his steps in Butter,
and his presses with new Wine, is he rich say you? How rich then is he that lives wholly upon heavenly Manna, and drinks the Wine of Angels, as the true Christian does? He that washes his steps in Butter,
and has Rivers of Oyl flowing to him out of the Rock, is he rich? How much richer then is he that is anointed with the heavenly Oyl, with the oyl of perpetual joy and gladness in the Spirit, as the true believer is? He that abounds in Cattel, who cannot number his herds and flocks, is he rich, tell me? how mightily far richer is he that possesses God, whose are all the Beasts of the Mountains,
and has rivers of Oil flowing to him out of the Rock, is he rich? How much Richer then is he that is anointed with the heavenly Oil, with the oil of perpetual joy and gladness in the Spirit, as the true believer is? He that abounds in Cattle, who cannot number his herds and flocks, is he rich, tell me? how mightily Far Richer is he that Possesses God, whose Are all the Beasts of the Mountains,
how infinitely more rich are they who have Heaven for their house, and all the Furniture fit for theirs? In a word, may he be called rich, who is highly born, richly seated, gloriously attended? how rich then is he that is born of God,
how infinitely more rich Are they who have Heaven for their house, and all the Furniture fit for theirs? In a word, may he be called rich, who is highly born, richly seated, gloriously attended? how rich then is he that is born of God,
but to reckon Christ our riches, his Grace our wealth, his reproach our honour, his poverty our plenty, his glory the sum and crown of all our riches and glory.
but to reckon christ our riches, his Grace our wealth, his reproach our honour, his poverty our plenty, his glory the sum and crown of all our riches and glory.
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as the true Christian is? whom he makes to sit together with him in heavenly places in Christ Iesus, Ephes. ii. 6. upon whom the Angels continually attend, about whom they daily pitch their Tents, to whom they are all but ministring Spirits sent forth to wait upon them as upon the heirs of salvation, Heb. i. 14. Will not all this serve the turn? what then plainer now at last,
as the true Christian is? whom he makes to fit together with him in heavenly places in christ Iesus, Ephesians ii. 6. upon whom the Angels continually attend, about whom they daily pitch their Tents, to whom they Are all but ministering Spirits sent forth to wait upon them as upon the Heirs of salvation, Hebrew i. 14. Will not all this serve the turn? what then plainer now At last,
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As poor, says the Apostle, yet making many rich, and as having nothing, and yet possessing all things, 2 Cor. vi. 10. Here's the prerogative of Christian riches above all others.
As poor, Says the Apostle, yet making many rich, and as having nothing, and yet possessing all things, 2 Cor. vi. 10. Here's the prerogative of Christian riches above all Others.
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They are riches, the riches of grace, that Thieves cannot steal, nor Moths corrupt, such as satiate the weary soul, such as make us with St. Paul in all estates to be content, count all riches, all joy,
They Are riches, the riches of grace, that Thieves cannot steal, nor Moths corrupt, such as satiate the weary soul, such as make us with Saint Paul in all estates to be content, count all riches, all joy,
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The Vse of this is to instruct us henceforward to labour only for the true riches, to be rich in grace, to be plentiful in good works, not to squander away our days,
The Use of this is to instruct us henceforward to labour only for the true riches, to be rich in grace, to be plentiful in good works, not to squander away our days,
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The wise men came purposely from the East to see this poor little new-born Child, & tibi serviet ultima Thule, sang the Poet, the utmost confines of the West came in presently to serve him:
The wise men Come purposely from the East to see this poor little newborn Child, & tibi serviette ultima Thule, sang the Poet, the utmost confines of the West Come in presently to serve him:
and low enough, heard it, saw it with our eyes, lookt upon it, and our hands too handled it, 1 St. Iohn i. 1. had all the evidence possibly could be had, the evidence of ear, and eye, and hand; know it by them all.
and low enough, herd it, saw it with our eyes, looked upon it, and our hands too handled it, 1 Saint John i. 1. had all the evidence possibly could be had, the evidence of ear, and eye, and hand; know it by them all.
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For this grace of God that bringeth salvation, that is, the true grace of our Lord Jesus Christ, hath appeared unto all men, says St. Paul, Titus ii. 11. So that they either know it,
For this grace of God that brings salvation, that is, the true grace of our Lord jesus christ, hath appeared unto all men, Says Saint Paul, Titus ii. 11. So that they either know it,
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For ye know the grace of our Lord Jesus Christ, and that ye know it is his grace. You could not know it without it, none but they to whom it is given can know it as they should.
For you know the grace of our Lord jesus christ, and that you know it is his grace. You could not know it without it, none but they to whom it is given can know it as they should.
we are now in the last place to consider what the Apostle would infer upon us by it, what should be the issue of this knowledge: (1.) The acknowledgment of the grace:
we Are now in the last place to Consider what the Apostle would infer upon us by it, what should be the issue of this knowledge: (1.) The acknowledgment of the grace:
But that we may be the readier to this, we must first be sensible of the other, throughly sensible of the grace of our Lord Jesus Christ, acknowledge it for a grace, a thing meerly of his own good will and favour, that he would thus become poor to make us rich.
But that we may be the Readier to this, we must First be sensible of the other, thoroughly sensible of the grace of our Lord jesus christ, acknowledge it for a grace, a thing merely of his own good will and favour, that he would thus become poor to make us rich.
Nay, the poor, and vile, and base things too hath God chosen, saith St. Paul, 1 Cor. i. 28. the poor are now elect, contrary quite to the fancy that the Iews had of them, whose proverb it was, that the Spirit never descended upon the poor;
Nay, the poor, and vile, and base things too hath God chosen, Says Saint Paul, 1 Cor. i. 28. the poor Are now elect, contrary quite to the fancy that the Iews had of them, whose proverb it was, that the Spirit never descended upon the poor;
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for to you 'tis given, given as a great gift of grace and honour to suffer for his name, Phil. i. 29. And 'tis a part of our calling, says St. Peter, 1 S. Pet. ii. 21. a specialty of that grace.
for to you it's given, given as a great gift of grace and honour to suffer for his name, Philip i. 29. And it's a part of our calling, Says Saint Peter, 1 S. Pet. ii. 21. a specialty of that grace.
All the vertues and graces of our souls, all the spiritual joy, fulness, and contentment are meerly his, they the proper Grace of the Lord Jesus Christ;
All the Virtues and graces of our Souls, all the spiritual joy, fullness, and contentment Are merely his, they the proper Grace of the Lord jesus christ;
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These and all the rest being acknowledged in the Text, we may well acknowledge, that there was good reason to put an Article, an Emphasis upon NONLATINALPHABET, the grace.
These and all the rest being acknowledged in the Text, we may well acknowledge, that there was good reason to put an Article, an Emphasis upon, the grace.
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Yet to make all up, all these graces, you must know all the several graces, outward and inward, come all from this one grace of Christs becoming poor, being made man, and becoming one of us.
Yet to make all up, all these graces, you must know all the several graces, outward and inward, come all from this one grace of Christ becoming poor, being made man, and becoming one of us.
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thank God and our Saviour for this grace of his, whence all grace flows, and for all the several graces as they at any time flow down upon us. Gratia Deo, thanks to God.
thank God and our Saviour for this grace of his, whence all grace flows, and for all the several graces as they At any time flow down upon us. Gratia God, thanks to God.
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'Tis the very grace St. Paul here provokes the Corinthians to, by the example of those of Macedonia and Achaia, ver. 1. who to their power and beyond their power, he bears them witness were not only willing to supply the necessities of the Saints,
It's the very grace Saint Paul Here provokes the Corinthians to, by the Exampl of those of Macedonia and Achaia, ver. 1. who to their power and beyond their power, he bears them witness were not only willing to supply the necessities of the Saints,
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Now surely if Christ be poor, and put himself among them, who would not give freely to them, seeing he may chance even to give to Christ himself among them when he gives? however, what is given to any of them he owns it as to himself, S. Mat. xxv. 40. What ye d• to any of the least of these my brethren, ye do it unto me.
Now surely if christ be poor, and put himself among them, who would not give freely to them, seeing he may chance even to give to christ himself among them when he gives? however, what is given to any of them he owns it as to himself, S. Mathew xxv. 40. What the d• to any of the least of these my brothers, you do it unto me.
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And can any that pretends Christ be so wretchedly miserable as not to part with his mony upon this score? Can any be so ungrateful as not to give him a little who gave them all? shall he become poor for our sakes,
And can any that pretends christ be so wretchedly miserable as not to part with his money upon this score? Can any be so ungrateful as not to give him a little who gave them all? shall he become poor for our sakes,
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Behold the grace of our Lord, I, in this too, in complying with our infirmities, not commanding us as he might, to impoverish our selves with acts of mercy,
Behold the grace of our Lord, I, in this too, in complying with our infirmities, not commanding us as he might, to impoverish our selves with acts of mercy,
Come ye blessed of my Father, ye who supply and help my poor ones, come inherit the Kingdom prepared for you from the foundation of the world, where ye that have followed me in my poverty,
Come you blessed of my Father, you who supply and help my poor ones, come inherit the Kingdom prepared for you from the Foundation of the world, where you that have followed me in my poverty,
BUT, Lord, What is man, or the Son of man that thou didst this day visit him? that thou this day crownedst him with that glory, didst him that honour? so we may begin to day; for 'tis a day of wonder, of glory and worship;
BUT, Lord, What is man, or the Son of man that thou didst this day visit him? that thou this day crownedst him with that glory, didst him that honour? so we may begin to day; for it's a day of wonder, of glory and worship;
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For, Lord, what is man, that the Son of God should become the Son of man to visit him? that God should make him lower then the Angels, who is so far above them, that he might crown us, who are so far below them, with glory and honour equal to them or above them? It was a strange mercy that God should make such a crum of dust as man to have dominion over the works of his own hands, that he should put all things in subjection under his feet;
For, Lord, what is man, that the Son of God should become the Son of man to visit him? that God should make him lower then the Angels, who is so Far above them, that he might crown us, who Are so Far below them, with glory and honour equal to them or above them? It was a strange mercy that God should make such a crumb of dust as man to have dominion over the works of his own hands, that he should put all things in subjection under his feet;
But to make his Son such a thing of nought too, such a Quid est, that no body can tell what it is, what to speak low enough to express it, such a Novissimus hominum, such an abject thing as man, such a cast-away as abject man,
But to make his Son such a thing of nought too, such a Quid est, that no body can tell what it is, what to speak low enough to express it, such a Newest hominum, such an abject thing as man, such a castaway as abject man,
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as the most abject man, bring him below Angels, below men, and then raise him up to Glory again, that he might raise up that vile thing called man together with him,
as the most abject man, bring him below Angels, below men, and then raise him up to Glory again, that he might raise up that vile thing called man together with him,
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What God made his Son for man at last, what he made him first and last, lower then the Angels first, higher then they at last, that he might shew the wonders of his mercy to poor man both first and last.
What God made his Son for man At last, what he made him First and last, lower then the Angels First, higher then they At last, that he might show the wonders of his mercy to poor man both First and last.
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especially Christ himself applying the second verse, Out of the mouths of babes and sucklings hast thou ordained strength, as spoken in relation to himself, St. Matth. xxi. 16. And that's authority somewhat stronger.
especially christ himself applying the second verse, Out of the mouths of babes and sucklings haste thou ordained strength, as spoken in Relation to himself, Saint Matthew xxi. 16. And that's Authority somewhat Stronger.
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'Tis better I should tell you the sum of this, that it is the Prophet Davids wonder at Gods dealing towards man, and his dealing towards Christ, that he should deal so highly mercifully towards man,
It's better I should tell you the sum of this, that it is the Prophet Davids wonder At God's dealing towards man, and his dealing towards christ, that he should deal so highly mercifully towards man,
What is man? &c. In the literal sense of the words. 2. In his dealing with Christ, in respect to man. What is the Son of man? 3. In his dealing with man, in the sublimer sense of the Text, again in respect to Christ, what is man,
What is man? etc. In the literal sense of the words. 2. In his dealing with christ, in respect to man. What is the Son of man? 3. In his dealing with man, in the sublimer sense of the Text, again in respect to christ, what is man,
1. He was and is ever mindful of him. (2.) He visits him. (3.) He made him but a little lower then the Angels, but one step below. (4.) He did that only too to exalt him, to crown him, as we read it. (5.) He crown'd him also. (6.) He crown'd him with glory and with worship too.
1. He was and is ever mindful of him. (2.) He visits him. (3.) He made him but a little lower then the Angels, but one step below. (4.) He did that only too to exalt him, to crown him, as we read it. (5.) He crowned him also. (6.) He crowned him with glory and with worship too.
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4. 'Tis for one that the Prophet wonders God should mind or think on, that he should come into Gods mind, much more into his eye to be visited by him:
4. It's for one that the Prophet wonders God should mind or think on, that he should come into God's mind, much more into his eye to be visited by him:
1. In his Exinanition, that God for mans sake should (1.) make him lower then the Angels. That (2.) he should make him so low as man. As man (3.) and the Son of man: Such a Son of man (4.) that we cannot know how to name him, such a quid est, such a we cannot tell what, a wonder, a gazing-stock, not worth seeing or remembring;
1. In his Exinanition, that God for men sake should (1.) make him lower then the Angels. That (2.) he should make him so low as man. As man (3.) and the Son of man: Such a Son of man (4.) that we cannot know how to name him, such a quid est, such a we cannot tell what, a wonder, a gazingstock, not worth seeing or remembering;
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2. In his Exaltation. That notwithstanding all this, God should a while afterwards remember him, visit him, crown him, crown him with glory and honour. III.
2. In his Exaltation. That notwithstanding all this, God should a while afterwards Remember him, visit him, crown him, crown him with glory and honour. III.
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And both Exinanition and Exaltation (3.) that he might yet visit man the more, remember him with greater mercies, crown him with richer graces, crown him with higher honours here then he did in the Creation,
And both Exinanition and Exaltation (3.) that he might yet visit man the more, Remember him with greater Mercies, crown him with Richer graces, crown him with higher honours Here then he did in the Creation,
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and the Lord hath been mindful of us, says the Psalmist again, Psal. cxv. 12. hath and will ever be mindful of his Covenant, Psal. cxi. 5. though we too often forget ours, The Bride may forget her ornaments, Jer. ii. 32. and the Mother her sucking child, Isa. xlix. 15. Yet will not I (says God) forget you. The Hebrew here is in the future, as the Latin is in the present: but all times are alike with God;
and the Lord hath been mindful of us, Says the Psalmist again, Psalm cxv. 12. hath and will ever be mindful of his Covenant, Psalm cxi. 5. though we too often forget ours, The Bride may forget her Ornament, Jer. ii. 32. and the Mother her sucking child, Isaiah xlix. 15. Yet will not I (Says God) forget you. The Hebrew Here is in the future, as the Latin is in the present: but all times Are alike with God;
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then he remembers us as he did Lot, nay, as he did Abraham rather when he delivered Lot, Gen. xix. 29. He is so good, that he remembers us for one another:
then he remembers us as he did Lot, nay, as he did Abraham rather when he Delivered Lot, Gen. xix. 29. He is so good, that he remembers us for one Another:
remembers the Son for the Father, the Nephew for the Uncle, the Friend for the Friends, Iobs friends for Iobs sake, Iob xlii. 8. So mindful is God of us,
remembers the Son for the Father, the Nephew for the Uncle, the Friend for the Friends, Jobs Friends for Jobs sake, Job xlii. 8. So mindful is God of us,
so continually minding us, such a care of us he has, he careth for all; no God like him for the care of all, Wisd. xii. 13. I would we were as careful again to please him, as mindful of him.
so continually minding us, such a care of us he has, he Careth for all; no God like him for the care of all, Wisdom xii. 13. I would we were as careful again to please him, as mindful of him.
Thus holy Iob, in words somewhat like the Text, What is man that thou shouldst magnifie him, and that thou shouldst set thine heart upon him? and that thou shouldst visit him every morning,
Thus holy Job, in words somewhat like the Text, What is man that thou Shouldst magnify him, and that thou Shouldst Set thine heart upon him? and that thou Shouldst visit him every morning,
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and try him every moment, Job vii. 17, 18. So, Gods visiting in Iobs interpretation is a magnifying of man, a setting of his heart upon him to do him good, a visiting him with some mercy or other every morning, a purging and purifying him from tin and dross.
and try him every moment, Job vii. 17, 18. So, God's visiting in Jobs Interpretation is a magnifying of man, a setting of his heart upon him to do him good, a visiting him with Some mercy or other every morning, a purging and purifying him from tin and dross.
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In the Prophet Ieremiah 's stile it is the performing his good word unto us, Ier. xxix. 10. And in the Psalmists, a Visiting with his salvation, Psal. cvi. 4. Great mercy without question.
In the Prophet Jeremiah is style it is the performing his good word unto us, Jeremiah xxix. 10. And in the Psalmists, a Visiting with his salvation, Psalm cvi. 4. Great mercy without question.
health and joy, liberty and deliverance, peace and mercy, comfort and instruction, grace and spirit, all in it, all in the coming down of Christ to visit us.
health and joy, liberty and deliverance, peace and mercy, Comfort and instruction, grace and Spirit, all in it, all in the coming down of christ to visit us.
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How infinite is thy mercy that thou thus doest visit poor sinful man! 3. But thou wert infinitely merciful to him long before, when thou first madest him,
How infinite is thy mercy that thou thus dost visit poor sinful man! 3. But thou Wertenberg infinitely merciful to him long before, when thou First Madest him,
and without discourse. But they understand, and so does man. They have wills, and so has he. They are spirits, and he has one. They are Gods Ministers,
and without discourse. But they understand, and so does man. They have wills, and so has he. They Are spirits, and he has one. They Are God's Ministers,
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And which takes much too from this diminution, this minuisti eum, it is but NONLATINALPHABET in a second sense for a little while, (for so 'tis possible to be rendred) whilst we live here,
And which Takes much too from this diminution, this minuisti Eum, it is but in a second sense for a little while, (for so it's possible to be rendered) while we live Here,
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and St. Chrysostom found a Translation with NONLATINALPHABET, he made us but a little lower then God himself. And may well seem so when he sets a Dixi dii estis upon us, Psal. lxxxii. 6. tells us that he said we were Gods, and the Children of the most High.
and Saint Chrysostom found a translation with, he made us but a little lower then God himself. And may well seem so when he sets a i have said Gods Ye are upon us, Psalm lxxxii. 6. tells us that he said we were God's, and the Children of the most High.
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when it comes to a coronasti, thou hast done it, as 'tis here both in the old Latin, and the new English, certain to hold too, not to be one of those corruptible Crowns the Apostle speaks of, of Bays or Laurel in the Olympick games, 1 Cor. ix.
when it comes to a coronasti, thou hast done it, as it's Here both in the old Latin, and the new English, certain to hold too, not to be one of those corruptible Crowns the Apostle speaks of, of Bays or Laurel in the Olympic games, 1 Cor. ix.
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If we add the other reading mentioned by St. Chrysostome, Coronabis, Thou shalt crown him; hast already, and shalt again, shalt continue crowning him.
If we add the other reading mentioned by Saint Chrysostom, Coronabis, Thou shalt crown him; hast already, and shalt again, shalt continue crowning him.
Thou crownest the year with thy goodness, Ps. lxv. 11. He crowneth thee with loving kindness, Psal. ciii. 4. In both it signifies an abundance of mercies, and blessings.
Thou Crownest the year with thy Goodness, Ps. lxv. 11. He Crowneth thee with loving kindness, Psalm ciii. 4. In both it signifies an abundance of Mercies, and blessings.
In both senses God crowns man here, with the fulness of heaven and earth, gives him liberty to feed and clothe himself with what he pleases, keeps nothing of all his plenty from him;
In both Senses God crowns man Here, with the fullness of heaven and earth, gives him liberty to feed and cloth himself with what he Pleases, keeps nothing of all his plenty from him;
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The glory to be made after the very image and likeness of God himself, and to be made so at a consultation with so much solemnity, that's the glory here.
The glory to be made After the very image and likeness of God himself, and to be made so At a consultation with so much solemnity, that's the glory Here.
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Having honour added to this glory, that all the creatures should do homage to him, the fiercest and stubbornest of them submit their necks under his feet,
Having honour added to this glory, that all the creatures should do homage to him, the Fiercest and stubbornest of them submit their necks under his feet,
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for the Fowls of the Air, and Fishes of the Sea, all of them to serve to his command and use, What is man become now, What hast thou made him thus, O God? Much of this glory I confess is now departed from him,
for the Fowls of the Air, and Fish of the Sea, all of them to serve to his command and use, What is man become now, What hast thou made him thus, Oh God? Much of this glory I confess is now departed from him,
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And the mercy peradventure is the greater, though the glory be the less, in that notwithstanding all mans demerits, he yet continues in some degree or other all these mercies to him.
And the mercy Peradventure is the greater, though the glory be the less, in that notwithstanding all men demerits, he yet continues in Some degree or other all these Mercies to him.
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You will see it still the greater if you now consider who it is all this is done to, who it is that God thus remembers, visits, makes, and crowns with glory and worship.
You will see it still the greater if you now Consider who it is all this is done to, who it is that God thus remembers, visits, makes, and crowns with glory and worship.
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A worshipful piece God wot, a poor thing call'd man, stil'd Adam here, a piece of clay and dirt, ex limo, a pure clod, a meer walking pitcher, brittle, and dirty too;
A worshipful piece God wot, a poor thing called man, Styled Adam Here, a piece of clay and dirt, ex limo, a pure clod, a mere walking pitcher, brittle, and dirty too;
How innumerable are the troubles, how unavoidable the necessities, how incredible the mischances, how numberless the sicknesses, how unsupportable the infirmities that surround him from his first hour? infinite need there is that God should be mindful of him, that he should have some eye upon him, and regard him;
How innumerable Are the Troubles, how unavoidable the necessities, how incredible the mischances, how numberless the Sicknesses, how unsupportable the infirmities that surround him from his First hour? infinite need there is that God should be mindful of him, that he should have Some eye upon him, and regard him;
so covered with misfortunes, so clouded with griefs, so compassed with sorrows, so wrapt up in night and darkness, in sins and miseries, that one knows not what it is, or how to christen it.
so covered with misfortunes, so clouded with griefs, so compassed with sorrows, so wrapped up in night and darkness, in Sins and misery's, that one knows not what it is, or how to christen it.
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In the 144. Psalm, where the Psalmist propounds this question as it were again of what is man? He answers presently, ver. 4. Man is like a thing of nought, his time passeth away like a shadow.
In the 144. Psalm, where the Psalmist propounds this question as it were again of what is man? He answers presently, ver. 4. Man is like a thing of nought, his time passes away like a shadow.
but cannot well imagine, and wonder again that God should think of such a shadow as he, that he should be mindful of the dust of the earth, that he should regard the dirt, that he should visit a we know not what, that he should raise a piece of clay so near Angels and himself, that he should crown such a dunghil of wretchedness and misery, that he should bestow his glory upon such a shadow,
but cannot well imagine, and wonder again that God should think of such a shadow as he, that he should be mindful of the dust of the earth, that he should regard the dirt, that he should visit a we know not what, that he should raise a piece of clay so near Angels and himself, that he should crown such a dunghill of wretchedness and misery, that he should bestow his glory upon such a shadow,
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'Tis more wonderful for all that, if we now consider his dealing with his own Son, for the sakes of the Sons of men. The second particular of his mercy, that for man and the Sons of men he has made this Text to be said of him also, made him a thing to be wondred at, by his dealing with him both by his Exinanition and by his Exaltation. To him now we come to apply the words,
It's more wondered for all that, if we now Consider his dealing with his own Son, for the sakes of the Sons of men. The second particular of his mercy, that for man and the Sons of men he has made this Text to be said of him also, made him a thing to be wondered At, by his dealing with him both by his Exinanition and by his Exaltation. To him now we come to apply the words,
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but what is now the best of men, the Son of man himself? The term of Son of man is very proper unto Christ; called so by Daniel long before he was so, Dan. vii. 13. And it may bear a note, that Christ, he only is properly filius hominis in the singular, the Son of man single, born of the Virgin without a man.
but what is now the best of men, the Son of man himself? The term of Son of man is very proper unto christ; called so by daniel long before he was so, Dan. vii. 13. And it may bear a note, that christ, he only is properly filius hominis in the singular, the Son of man single, born of the Virgae without a man.
Or (3.) if man he must be made, what need he be made the Son of man yet? He might have brought a humane nature down from heaven, that had been fittest for him: an incorruptible humanity.
Or (3.) if man he must be made, what need he be made the Son of man yet? He might have brought a humane nature down from heaven, that had been Fittest for him: an incorruptible humanity.
To be man and the Son of man, rottenness of rottenness, vanity of vanity (for man in the Psalmists phrase is nothing else) there's a debasement below debasement.
To be man and the Son of man, rottenness of rottenness, vanity of vanity (for man in the Psalmists phrase is nothing Else) there's a debasement below debasement.
without form or comeliness, form or fashion, or name, or title, one despised and rejected even of men, a man of sorrows, and acquainted with griefs, one that men would hide their faces from, as the Prophet speaks of him, Isa. liii. 2, 3. to be made such a one as this;
without from or comeliness, from or fashion, or name, or title, one despised and rejected even of men, a man of sorrows, and acquainted with griefs, one that men would hide their faces from, as the Prophet speaks of him, Isaiah liii. 2, 3. to be made such a one as this;
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and abus'd, A homo quoniam visitas, made man only to be punished; the Son of man only to be under the power and lash of man, the worst of men too, the basest of the people, scorn'd and spit upon, beaten and buffeted, torn,
and abused, A homo quoniam visitas, made man only to be punished; the Son of man only to be under the power and lash of man, the worst of men too, the Basest of the people, scorned and spit upon, beaten and buffeted, torn,
as if he were no way mindful of him, as if he had clean forgotten him, who he was, remembred not at all that he was his Son he us'd so, that he was forc'd to cry, My God, my God,
as if he were no Way mindful of him, as if he had clean forgotten him, who he was, remembered not At all that he was his Son he used so, that he was forced to cry, My God, my God,
so that we may justly now ask, quid est, in the highest key, what is man? what is this man? what is the business, what the matter that all this is done unto him? that God thus makes and unmakes him,
so that we may justly now ask, quid est, in the highest key, what is man? what is this man? what is the business, what the matter that all this is done unto him? that God thus makes and unmakes him,
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Nay, (2.) came and visited him himself, he and his Holy Spirit with him at his Baptism, he and Moses, and Elias with him in the Mount, where he gave testimony he was his Son, his beloved Son, in whom he was well pleased.
Nay, (2.) Come and visited him himself, he and his Holy Spirit with him At his Baptism, he and Moses, and Elias with him in the Mount, where he gave testimony he was his Son, his Beloved Son, in whom he was well pleased.
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NONLATINALPHABET, so Enthymius thinks it may be read without a comma, above the Angels with glory and honour hast thou crowned him, with a glory beyond theirs.
, so Enthymius thinks it may be read without a comma, above the Angels with glory and honour hast thou crowned him, with a glory beyond theirs.
Indeed four Crowns he was crowned with, a Crown of Flesh, with that his Mother crown'd him in his Incarnation, Cant. iii. 11. A Crown of Thorns, with that the Souldiers crown'd him at his Passion, St. Iohn xix. 2. A Crown of Precious Stones, De lapide pretioso, at his Resurrection:
Indeed four Crowns he was crowned with, a Crown of Flesh, with that his Mother crowned him in his Incarnation, Cant iii. 11. A Crown of Thorns, with that the Soldiers crowned him At his Passion, Saint John xix. 2. A Crown of Precious Stones, De Lapide pretioso, At his Resurrection:
And a Crown of pure Gold at his Ascension, when he shone like the Son in gloria, and went up cum corona, with a crown or ring of blessed Saints, into the highest Heavens.
And a Crown of pure Gold At his Ascension, when he shone like the Son in gloria, and went up cum corona, with a crown or ring of blessed Saints, into the highest Heavens.
And to make this Crown the more glistering and glorious, here's honour added to it, A name given him above every name, that at the mention of it every knee is now to bow, both of things in Heaven,
And to make this Crown the more glistering and glorious, here's honour added to it, A name given him above every name, that At the mention of it every knee is now to bow, both of things in Heaven,
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even the Angels themselves, Authorities and Powers, all sorts of Angels are made subject unto him, 1 S. Pet. iii. 22. and are therefore bid all to worship him, says St. Paul, Heb. i. 6. Such honour has Christ after his humiliation;
even the Angels themselves, Authorities and Powers, all sorts of Angels Are made Subject unto him, 1 S. Pet. iii. 22. and Are Therefore bid all to worship him, Says Saint Paul, Hebrew i. 6. Such honour has christ After his humiliation;
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For what is man indeed that God should redeem him at so great a price? what access can it be to God to raise him out of his ruines? might he not more easily have made a new stock of men of better natures,
For what is man indeed that God should Redeem him At so great a price? what access can it be to God to raise him out of his ruins? might he not more Easily have made a new stock of men of better nature's,
visits by his Angels, by his Priests, by his Prophets, by his Mercies, by his Iudgments, by his Son, by his Holy Spirit, by daily motions, and inspirations.
visits by his Angels, by his Priests, by his prophets, by his mercies, by his Judgments, by his Son, by his Holy Spirit, by daily motions, and inspirations.
Thus and thus you heard of old, says Christ, S. Matth. v. 21. but I say more, not a wanton look, not a murtherous thought, not a reproachful word, not the slightest Oath.
Thus and thus you herd of old, Says christ, S. Matthew v. 21. but I say more, not a wanton look, not a murderous Thought, not a reproachful word, not the slightest Oath.
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and make us sit together in heavenly places, in Christ Jesus, Eph. ii. 5, 6. Honours us with the name of friends, reveals himself unto us, fills us with the riches of Christ, adopts us to be his Sons, makes us members of Christ, partakers of his Spirit, makes himself one with us, and we with him;
and make us fit together in heavenly places, in christ jesus, Ephesians ii. 5, 6. Honours us with the name of Friends, reveals himself unto us, fills us with the riches of christ, adopts us to be his Sons, makes us members of christ, partakers of his Spirit, makes himself one with us, and we with him;
pardons our sins, heals our infirmities, strengthens our weaknesses, replenishes us with graces, urges us with favours, makes us with open face behold them as in a glass,
Pardons our Sins, heals our infirmities, strengthens our Weaknesses, replenishes us with graces, urges us with favours, makes us with open face behold them as in a glass,
behold the glory of the Lord, and changes us at last into the same image from glory to glory, Eph. iii. 18. What is man, O Lord, or the Son of man that thou shouldst do thus unto him? And what are we, O Lord, what are we that we are so insensible of thy mercies? what base, vile, unworthy things are we,
behold the glory of the Lord, and changes us At last into the same image from glory to glory, Ephesians iii. 18. What is man, Oh Lord, or the Son of man that thou Shouldst do thus unto him? And what Are we, Oh Lord, what Are we that we Are so insensible of thy Mercies? what base, vile, unworthy things Are we,
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Wonder we (1.) stand we and wonder, or cast our selves upon the earth, upon our faces, in amazement at it, that God should do all this for us; thus remember,
Wonder we (1.) stand we and wonder, or cast our selves upon the earth, upon our faces, in amazement At it, that God should do all this for us; thus Remember,
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And there is a visit he is now coming to day to make us, as much to be wondred at as any, that he should feed us with his Body, and yet that be in Heaven;
And there is a visit he is now coming to day to make us, as much to be wondered At as any, that he should feed us with his Body, and yet that be in Heaven;
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that he should here pose all our understandings with his mysterious work, and so many ages of Christians after so many years of study and assistance of the Spirit, not yet be able to understand it.
that he should Here pose all our understandings with his mysterious work, and so many ages of Christians After so many Years of study and assistance of the Spirit, not yet be able to understand it.
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What is man, Lord what is man? What am I? How poor a thing am I? How good art thou? What hast thou done unto him? How great things? What glory, what honour, what crown hast thou reserved for me? What shall I say? How shall I sufficiently admire? What shall I do again unto thee?
What is man, Lord what is man? What am I? How poor a thing am I? How good art thou? What hast thou done unto him? How great things? What glory, what honour, what crown hast thou reserved for me? What shall I say? How shall I sufficiently admire? What shall I do again unto thee?
2. Has he visited us? Let us in thankfulness visit him again, visit him in his Temple, visit him at his Table, visit him in his poor members, the sick, the imprisoned.
2. Has he visited us? Let us in thankfulness visit him again, visit him in his Temple, visit him At his Table, visit him in his poor members, the sick, the imprisoned.
let us be often in corona, in the congregation of them that praise him, among such as keep Holy-day. Let us crown his Courts with beauty, crown our selves with good works;
let us be often in corona, in the congregation of them that praise him, among such as keep Holiday. Let us crown his Courts with beauty, crown our selves with good works;
so shall he, as he has already, so shall still remember us last, and bring us to his own palace, there to visit him face to face, where he shall make us equal to the Angels we are now below,
so shall he, as he has already, so shall still Remember us last, and bring us to his own palace, there to visit him face to face, where he shall make us equal to the Angels we Are now below,
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as it is without contradiction, Verbum Evangelii, good Gospel, joyful tidings, so it must needs be, verbum diei too, the happiest news in the most happy time.
as it is without contradiction, Verbum Evangelii, good Gospel, joyful tidings, so it must needs be, verbum Die too, the Happiest news in the most happy time.
What say you if this salvation prove to be a Saviour, and that Saviour Christ, and that Christ new born, the first time that viderunt oculi could be said of him, no time so proper as Christmas to speak of Christ the Saviour, born and sent into the world.
What say you if this salvation prove to be a Saviour, and that Saviour christ, and that christ new born, the First time that viderunt oculi could be said of him, no time so proper as Christmas to speak of christ the Saviour, born and sent into the world.
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He it is, that is here stiled salutare tuum. Christ, that blessed sight that restores Simeons decaying eyes to their youthful lustre, that happy burthen, that makes Simeon grasp heaven before he enter it.
He it is, that is Here styled salutare tuum. christ, that blessed sighed that restores Simeons decaying eyes to their youthful lustre, that happy burden, that makes Simeon grasp heaven before he enter it.
Being then to speak of salvation, which is a Saviour, or a Saviour who is salvation. (1.) First of the Salvation it self, NONLATINALPHABET. (2.) Then of its certainty, and manifestation;
Being then to speak of salvation, which is a Saviour, or a Saviour who is salvation. (1.) First of the Salvation it self,. (2.) Then of its certainty, and manifestation;
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(4.) Of the Benefits. They are two. (1.) A light. (2.) A glory, with the twofold parties. (1.) The Gentiles. (2.) The Iews. Of each both severally and joyntly.
(4.) Of the Benefits. They Are two. (1.) A Light. (2.) A glory, with the twofold parties. (1.) The Gentiles. (2.) The Iews. Of each both severally and jointly.
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When we have done with the salvation, then of the other sense of NONLATINALPHABET, the Saviour himself, that's the prime meaning of salutare here. (1.) Of his natures, in NONLATINALPHABET his Godhead, in NONLATINALPHABET and NONLATINALPHABET his manhood. (2.) the unity of his person in NONLATINALPHABET (3.) His Offices in NONLATINALPHABET and NONLATINALPHABET.
When we have done with the salvation, then of the other sense of, the Saviour himself, that's the prime meaning of salutare Here. (1.) Of his nature's, in his Godhead, in and his manhood. (2.) the unity of his person in (3.) His Offices in and.
Of which that I may speak with reverence, and you hear with profit, Let us pray, &c. I begin with that which we all desire and hope to end, Salvation; and first with NONLATINALPHABET (give me leave to do so) in the sense of Prophane Authors.
Of which that I may speak with Reverence, and you hear with profit, Let us pray, etc. I begin with that which we all desire and hope to end, Salvation; and First with (give me leave to do so) in the sense of Profane Authors.
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And may not NONLATINALPHABET then, be this great Festival of the Nativity of Salvation, this happy day which come about by the circling of the year, expects now the solemnities of our joys and thanksgivings? You see the day it self is in the Text;
And may not then, be this great Festival of the Nativity of Salvation, this happy day which come about by the circling of the year, expects now the solemnities of our Joys and thanksgivings? You see the day it self is in the Text;
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Not she, but the Virgins Son: the Holy Ghost, as I may say, afraid of Salvatrix mea, Salve Redemptrix before ever Christianity dreamt of that Sacriledge.
Not she, but the Virgins Son: the Holy Ghost, as I may say, afraid of Salvatrix mea, Salve Redemptrix before ever Christianity dreamed of that Sacrilege.
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Many Saviours and Salvations too without doubt had aged Simeon seen in the large circuit of his years without a Nunc dimittis; but no sooner NONLATINALPHABET, no sooner this, but he grows weary of the world;
Many Saviors and Salvations too without doubt had aged Simeon seen in the large circuit of his Years without a Nunc Dimittis; but no sooner, no sooner this, but he grows weary of the world;
but if the punishment stretch it self beyond the limits of fading time, if it be to be extended through eternity, the deliverance then great without question, well deserves the Article NONLATINALPHABET
but if the punishment stretch it self beyond the Limits of fading time, if it be to be extended through eternity, the deliverance then great without question, well deserves the Article
NONLATINALPHABET comes from NONLATINALPHABET or NONLATINALPHABET salvum facere, to make all whole again, to heal the wounds of sin by the plasters of mercy;
comes from or Salvum facere, to make all Whole again, to heal the wounds of since by the plasters of mercy;
And what is it we gain then by NONLATINALPHABET if we so soon are at a loss? yes NONLATINALPHABET is salvum conservare too, to keep us well when we are so.
And what is it we gain then by if we so soon Are At a loss? yes is Salvum conservare too, to keep us well when we Are so.
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and fall again, to deliver us, to restore us, to preserve us as it requires, so it makes, NONLATINALPHABET an emphatical, an exceeding great salvation. Nor is this all; NONLATINALPHABET Thy salvation;
and fallen again, to deliver us, to restore us, to preserve us as it requires, so it makes, an emphatical, an exceeding great salvation. Nor is this all; Thy salvation;
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Some still will not let his mercy be sav'd, but destroy it with justice, and in destroying that turn justice into gall and wormwood; ruine that too by denying NONLATINALPHABET, an universal Saviour.
some still will not let his mercy be saved, but destroy it with Justice, and in destroying that turn Justice into Gall and wormwood; ruin that too by denying, an universal Saviour.
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lockt up in Heaven so close, that mine eyes have wasted away with looking for thy saving health, O Lord, sighs David, and the Church answers him with Vtinam disrumperes coelos, Break the Heavens, O Lord, and come down:
locked up in Heaven so close, that mine eyes have wasted away with looking for thy Saving health, Oh Lord, sighs David, and the Church answers him with Vtinam disrumperes Coelos, Break the Heavens, Oh Lord, and come down:
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so plain and manifest is the object, that eyes almost sunk into their holes, eyes over which the curtains of a long night are well nigh drawn, eyes veiled with the mists of age, eyes well near worn out with looking and expectation, the dimmest, aged'st sight may see it. Mine eyes, old Father Simeons.
so plain and manifest is the Object, that eyes almost sunk into their holes, eyes over which the curtains of a long night Are well High drawn, eyes veiled with the mists of age, eyes well near worn out with looking and expectation, the dimmest, aged'st sighed may see it. Mine eyes, old Father Simeons.
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He need not, as is usual when we look on curious pieces, close one eye, that the visual spirits being contracted we may see those things which else by reason of their curious subtilty scape the seeing.
He need not, as is usual when we look on curious Pieces, close one eye, that the visual spirits being contracted we may see those things which Else by reason of their curious subtlety escape the seeing.
But if our senses should play false with us, yet my eyes, the eyes of a Prophet, a holy man inspir'd and detain'd a prisoner in the flesh on purpose for this spectacle, cannot possibly deceive us.
But if our Senses should play false with us, yet my eyes, the eyes of a Prophet, a holy man inspired and detained a prisoner in the Flesh on purpose for this spectacle, cannot possibly deceive us.
And what greater evidence then that of sight, what greater certainty then that of faith! If all this be yet too little, if viderunt be to seek, and oculi fail, and mei be deceived;
And what greater evidence then that of sighed, what greater certainty then that of faith! If all this be yet too little, if viderunt be to seek, and oculi fail, and mei be deceived;
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Yet something ado there was to bring this NONLATINALPHABET to NONLATINALPHABET, this salvation to be seen. A long preparation there was of Patriarchs, Moses and the Prophets, of Promises, Types,
Yet something ado there was to bring this to, this salvation to be seen. A long preparation there was of Patriarchs, Moses and the prophets, of Promises, Types,
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This long train led the triumph, then comes the Saviour, then Salvation. Sure and certain it must needs be, to which there are so many agreeing witnesses.
This long train led the triumph, then comes the Saviour, then Salvation. Sure and certain it must needs be, to which there Are so many agreeing Witnesses.
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so fully testified, so long expected, so earnestly desired. This is the Salvation prepared for us. Whoever looks for any other may look his eyes out, shall never see it.
so Fully testified, so long expected, so earnestly desired. This is the Salvation prepared for us. Whoever looks for any other may look his eyes out, shall never see it.
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No, posui te in casum, set for the fall of many, those that will not turn their eyes up hither, that care not for viderunt, neglect this sight, slight this salvation.
No, Posui te in casum, Set for the fallen of many, those that will not turn their eyes up hither, that care not for viderunt, neglect this sighed, slight this salvation.
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But however this dismal success often comes about, Parasti it is, that cannot be lost, and in conspectu omnium populorum, for all it is prepared, for all in general;
But however this dismal success often comes about, Parasti it is, that cannot be lost, and in conspectu omnium populorum, for all it is prepared, for all in general;
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People are men, a great company of men, and for men, and a multitude of men it is prepared, nusquam Angelos, not for Angels, in no wise for them, not one of them.
People Are men, a great company of men, and for men, and a multitude of men it is prepared, nusquam Angels, not for Angels, in no wise for them, not one of them.
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For men, and not for the better or more honourable part of men alone, but for the people too, the meanest sinfulest men in more favour with God then the Apostate Angels.
For men, and not for the better or more honourable part of men alone, but for the people too, the Meanest sinful men in more favour with God then the Apostate Angels.
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but all before up to Abraham, up to Adam, and all since down to us that live this day, down to all that shall survive us as long as there shall be people upon earth.
but all before up to Abraham, up to Adam, and all since down to us that live this day, down to all that shall survive us as long as there shall be people upon earth.
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But do not Simeons old eyes deceive him? NONLATINALPHABET? what NONLATINALPHABET? for all? I know some quicker sights, some younger eyes that can construe NONLATINALPHABET into pauci, can see no such matter.
But do not Simeons old eyes deceive him?? what? for all? I know Some quicker sights, Some younger eyes that can construe into Pauci, can see no such matter.
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and he speaks no more then the Angel before told the Shepherds, g•udium quod erit omni populo, tidings of joy which shall be to all people, erit, shall be for ever.
and he speaks no more then the Angel before told the Shepherd's, g•udium quod erit omni populo, tidings of joy which shall be to all people, erit, shall be for ever.
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And say not the Apostles the same also? The Saviour of all men, says St. Paul, 1 Tim. iv. 10. specially of them that believe, of them especially, not them only. Who will have all men to be saved,
And say not the Apostles the same also? The Saviour of all men, Says Saint Paul, 1 Tim. iv. 10. specially of them that believe, of them especially, not them only. Who will have all men to be saved,
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and to come to the knowledge of the truth, 1 Tim. ii. 4. The Saviour of the world, St. John iv. 14. A ransom for all, 1 Tim. ii. 6. God not willing that any perish, not any, 2 St. Peter iii. 9.
and to come to the knowledge of the truth, 1 Tim. ii. 4. The Saviour of the world, Saint John iv. 14. A ransom for all, 1 Tim. ii. 6. God not willing that any perish, not any, 2 Saint Peter iii. 9.
And accordingly does the Saviour himself send out his general proclamation, St. Mat. xi. 28. Come to me all that are heavy laden, and who is not? yet do but come, come who will, and I will ease.
And accordingly does the Saviour himself send out his general proclamation, Saint Mathew xi. 28. Come to me all that Are heavy laden, and who is not? yet do but come, come who will, and I will ease.
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So NONLATINALPHABET will be against those that cry out the light of righteousness rose not upon us, to prove the contrary now, NONLATINALPHABET to their faces.
So will be against those that cry out the Light of righteousness rose not upon us, to prove the contrary now, to their faces.
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every Adverb and Preposition, and Article the dictate of the Spirit. There are other words he might have used, NONLATINALPHABET many more, but NONLATINALPHABET methinks on purpose.
every Adverb and Preposition, and Article the dictate of the Spirit. There Are other words he might have used, many more, but methinks on purpose.
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They were poor Shepherds that first saw this happy sight, as it were on purpose to inform us, that the poor humble Spirit has the first rank among those whoever see Salvation.
They were poor Shepherd's that First saw this happy sighed, as it were on purpose to inform us, that the poor humble Spirit has the First rank among those whoever see Salvation.
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3. Or lastly, is it not NONLATINALPHABET, according to the inclination and capacity of all people, NONLATINALPHABET of the people, NONLATINALPHABET durum genus, stony-hearted people those that set their faces against Salvation, to soften them if possible,
3. Or lastly, is it not, according to the inclination and capacity of all people, of the people, durum genus, stonyhearted people those that Set their faces against Salvation, to soften them if possible,
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Or again NONLATINALPHABET of NONLATINALPHABET people, so call'd from the Corner-stone Christ Iesus, such as had already turn'd their faces towards salvation, to further and encourage them.
Or again of people, so called from the Cornerstone christ Iesus, such as had already turned their faces towards salvation, to further and encourage them.
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NONLATINALPHABET without NONLATINALPHABET, without either Article or Adjective, such as no body could point at with an Article, or construe with an Adjective:
without, without either Article or Adjective, such as no body could point At with an Article, or construe with an Adjective:
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Truly light is sweet, and a pleasant thing it is, says the Preacher, Eccles. xi. 7. and Mordecai joyns light and gladness together, Hest. viii. 16. So salutare letificans it is, salvation that brings joy and gladness with it.
Truly Light is sweet, and a pleasant thing it is, Says the Preacher, Eccles. xi. 7. and Mordecai joins Light and gladness together, Hest. viii. 16. So salutare letificans it is, salvation that brings joy and gladness with it.
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and that night was in the midst of her swift course, thine Almighty word leapt down from heaven out of thy Royal Throne, Wisdom xviii. 14. Salutare praeveniens vota, Salvation that prevents our dreams, and awakes our slumbering consciences.
and that night was in the midst of her swift course, thine Almighty word leapt down from heaven out of thy Royal Throne, Wisdom xviii. 14. Salutare praeveniens vota, Salvation that prevents our dreams, and awakes our slumbering Consciences.
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not the light of nature, not the dictates of reason, not the light of moral vertues, or acquired habits, but something from above, something infused, such as comes from NONLATINALPHABET divine inspiration.
not the Light of nature, not the dictates of reason, not the Light of moral Virtues, or acquired habits, but something from above, something infused, such as comes from divine inspiration.
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What light else? no remedy, but buried we must be in everlasting night. Scriptures or revealed truth, the revelation of Iesus Christ, must save whoever shall be saved.
What Light Else? no remedy, but buried we must be in everlasting night. Scriptures or revealed truth, the Revelation of Iesus christ, must save whoever shall be saved.
This an NONLATINALPHABET with a NONLATINALPHABET, a lightsome one, such as Revelations are when Prophesies are fulfilled of things past, not things to come.
This an with a, a lightsome one, such as Revelations Are when prophecies Are fulfilled of things past, not things to come.
One light to another, the light of grace to the light of glory. So Lumen dirigens, or salutare pertingens ad coelum, salvation leading up to heaven. Sum up all.
One Light to Another, the Light of grace to the Light of glory. So Lumen dirigens, or salutare pertingens ad coelum, salvation leading up to heaven. Sum up all.
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Salvation to make us glad, a light, a light to comfort, not a lightning to terrifie. The lightnings shone upon the ground, the earth trembled and was afraid: no such, no lightning:
Salvation to make us glad, a Light, a Light to Comfort, not a lightning to terrify. The lightnings shone upon the ground, the earth trembled and was afraid: no such, no lightning:
not an ignis fatuus to misguide us out of the way into bogs and quagmires, but to guide us to peace and to salvation. Lastly, not a light to any to see only that they are inexcusable, ut essent inexcusabiles, that seeing they might see, and not understand, a light to light 'um down to Hell, that they might see the way down through those gloomy shades with more ease, horrour,
not an ignis fatuus to misguide us out of the Way into bogs and quagmires, but to guide us to peace and to salvation. Lastly, not a Light to any to see only that they Are inexcusable, ut essent inexcusabiles, that seeing they might see, and not understand, a Light to Light they down to Hell, that they might see the Way down through those gloomy shades with more ease, horror,
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and confusion; (that's the event indeed sometimes, the end never;) but thither upward, from whence it comes to NONLATINALPHABET at the beginning of the Text, to NONLATINALPHABET at the end.
and confusion; (that's the event indeed sometime, the end never;) but thither upward, from whence it comes to At the beginning of the Text, to At the end.
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Enlightned, what's that? Those that are baptized are said to be enlightned, Heb. x. So the Gentiles enlightned will be in effect the Gentiles baptized.
Enlightened, what's that? Those that Are baptised Are said to be enlightened, Hebrew x. So the Gentiles enlightened will be in Effect the Gentiles baptised.
Baptized they may be with water, (and they had need of some such cleansing element, to wash their black, dark, sullied souls:) but there is another Baptism with the Holy Ghost,
Baptised they may be with water, (and they had need of Some such cleansing element, to wash their black, dark, sullied Souls:) but there is Another Baptism with the Holy Ghost,
Iudea was the only Goshen, the land of light, till he that was born this day breaking down the partition that divided Palestine from the nations, gave way for the light which before shone only there, to disperse its saving beams quite through the world.
Iudea was the only Goshen, the land of Light, till he that was born this day breaking down the partition that divided Palestine from the Nations, gave Way for the Light which before shone only there, to disperse its Saving beams quite through the world.
Then did they whose habitations were pitcht in the region of death, whose dwellings in the suburbs of Hell, see a marvellous great light spring up, that's salus personis accommodata, salvation fitted to the parties.
Then did they whose habitations were pitched in the region of death, whose dwellings in the suburbs of Hell, see a marvellous great Light spring up, that's salus Persons accommodata, salvation fitted to the parties.
Fitted, and tempestively too, to them it never could have come so opportunely. The light of nature was almost quite extinguisht, a light to lighten that again.
Fitted, and tempestively too, to them it never could have come so opportunely. The Light of nature was almost quite extinguished, a Light to lighten that again.
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The most civilized Gentiles so much degenerated from the beauty of moral vertues (if we believe their own histories) so strongly fetter'd with the bonds of that uncomfortable night,
The most civilized Gentiles so much degenerated from the beauty of moral Virtues (if we believe their own histories) so strongly fettered with the bonds of that uncomfortable night,
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that the Gentile never shall rise thither? It cannot be, yet so it seems at the first blush, Lumen gentium, gloria Israelis, as if, to each their part.
that the Gentile never shall rise thither? It cannot be, yet so it seems At the First blush, Lumen gentium, gloria Israelis, as if, to each their part.
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'Twas the complaint of old, that their Salvations and Saviours too gave place at length to the necessity of Nature, and were seen no more. Here's a Saviour never dies; that for himself;
'Twas the complaint of old, that their Salvations and Saviors too gave place At length to the necessity of Nature, and were seen no more. Here's a Saviour never die; that for himself;
For indeed what is salvation, and salvation prepared for all, Iew and Gentile, and the light of salvation without glory? many lights there are that go out and set in darkness, that when the matter, the wiek is worn away, dye into dismal shades.
For indeed what is salvation, and salvation prepared for all, Iew and Gentile, and the Light of salvation without glory? many lights there Are that go out and Set in darkness, that when the matter, the wiek is worn away, die into dismal shades.
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And so we should be, would not this salvation now prove to be a Saviour. Salutare tuum, be salvatorem nostrum. We told you in speaking of NONLATINALPHABET, that it was Gods peculiar.
And so we should be, would not this salvation now prove to be a Saviour. Salutare tuum, be salvatorem nostrum. We told you in speaking of, that it was God's peculiar.
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and yet there is another word in the Text besides, for that. That's NONLATINALPHABET, light. And God is light, St. John i. 5. Ay, but sinned we had, and justice required that we should suffer: God cannot.
and yet there is Another word in the Text beside, for that. That's, Light. And God is Light, Saint John i. 5. Ay, but sinned we had, and Justice required that we should suffer: God cannot.
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and prepared with a body, that's plain enough for factus homo, his Humane Nature. Now put both together, and you have the union of both natures, both united.
and prepared with a body, that's plain enough for factus homo, his Humane Nature. Now put both together, and you have the Union of both nature's, both united.
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NONLATINALPHABET, and NONLATINALPHABET salvation seen, NONLATINALPHABET and NONLATINALPHABET salvation prepar'd, or vidi and lucem, light seen; or if you will vidi and gloriam his glory seen.
, and salvation seen, and salvation prepared, or Vidi and lucem, Light seen; or if you will Vidi and gloriam his glory seen.
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We saw the glory thereof, as of the only begotten Son of God, St. John i. 14. More, united into one person, NONLATINALPHABET, all singular, one single person in the Deity.
We saw the glory thereof, as of the only begotten Son of God, Saint John i. 14. More, united into one person,, all singular, one single person in the Deity.
But there are three persons there, as NONLATINALPHABET a contract, the Divinity contracted unto man: so NONLATINALPHABET derived from NONLATINALPHABET, light fetcht from light;
But there Are three Persons there, as a contract, the Divinity contracted unto man: so derived from, Light fetched from Light;
So the second Person in the Trinity, the Son begotten of the Father. But begotten a Son may be, and not coequal with his Father; a long time after rather:
So the second Person in the Trinity, the Son begotten of the Father. But begotten a Son may be, and not coequal with his Father; a long time After rather:
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He has another, his temporal generation, NONLATINALPHABET before the face of all people. NONLATINALPHABET is down, so down he came, when he was prepared;
He has Another, his temporal generation, before the face of all people. is down, so down he Come, when he was prepared;
if we can find them too in the Text, if we can bring them to viderunt oculi to be seen there, and stray no further, we have lighted upon a happy Text, NONLATINALPHABET indeed, a salvatition and a Saviour to whom nothing can be added. Let's try.
if we can find them too in the Text, if we can bring them to viderunt oculi to be seen there, and stray no further, we have lighted upon a happy Text, indeed, a salvation and a Saviour to whom nothing can be added. Let's try.
He is a King, there's one of his Offices, that from NONLATINALPHABET, thence the Prophet David seems to gather it, Psal. 2. Yet have I set my King upon my holy Hill of Sion.
He is a King, there's one of his Offices, that from, thence the Prophet David seems to gather it, Psalm 2. Yet have I Set my King upon my holy Hill of Sion.
A Priest then, but not to Israel, after the flesh alone, or after the Order of Aaron; but Israelis tui, of the true Israel, more properly entituled to this glory, as being a Priest for ever, after the order of Melchisedeck.
A Priest then, but not to Israel, After the Flesh alone, or After the Order of Aaron; but Israelis tui, of the true Israel, more properly entitled to this glory, as being a Priest for ever, After the order of Melchisedeck.
A Prophet then he is, to reveal unto us Divine Mysteries, the will of his heavenly Father, to give knowledge of salvation unto his people, by the remission of their sins, S. Luke ii. 77. A compleat Saviour now.
A Prophet then he is, to reveal unto us Divine Mysteres, the will of his heavenly Father, to give knowledge of salvation unto his people, by the remission of their Sins, S. Luke ii. 77. A complete Saviour now.
God and man, God begotten the Son, co-eternal with the Father, born into the world, of a Virgin, pure and immaculate, took our nature without sin, without imperfection, a King for the Gentiles, a Priest for Israel, a Prophet for both:
God and man, God begotten the Son, coeternal with the Father, born into the world, of a Virgae, pure and immaculate, took our nature without since, without imperfection, a King for the Gentiles, a Priest for Israel, a Prophet for both:
Yet comes not salvation from him alone, from all three Persons, the whole Trinity that. NONLATINALPHABET, there's the Father preparing, sending NONLATINALPHABET from NONLATINALPHABET, there's the Son prepared coming;
Yet comes not salvation from him alone, from all three Persons, the Whole Trinity that., there's the Father preparing, sending from, there's the Son prepared coming;
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NONLATINALPHABET, how's that but by the graces and gifts of the Holy Spirit? there's the Holy Ghost opening and enlightening our eyes that we may see him.
, how's that but by the graces and Gifts of the Holy Spirit? there's the Holy Ghost opening and enlightening our eyes that we may see him.
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Here's a sight indeed might well make old Simeon now desire to close up his eyes to see no more, Ne vitam hanc posthàc aliquâ contaminet aegritudine, all objects henceforth would but defile his eyes.
Here's a sighed indeed might well make old Simeon now desire to close up his eyes to see no more, Ne vitam hanc posthàc aliquâ contaminet aegritudine, all objects henceforth would but defile his eyes.
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But what tell you me of Simeons theory? what of salvation, though ne're so great? what of in conspectu omnium, though ne're so general? what of light and glory,
But what tell you me of Simeons theory? what of salvation, though never so great? what of in conspectu omnium, though never so general? what of Light and glory,
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though ne're so excellent? if I may not back again to viderunt oculi mei? if, I my self cannot perceive it? if it be so far distant off that I cannot lay hold of it by mine own eyes of Faith and Hope? If I cannot see it to be mine,
though never so excellent? if I may not back again to viderunt oculi mei? if, I my self cannot perceive it? if it be so Far distant off that I cannot lay hold of it by mine own eyes of Faith and Hope? If I cannot see it to be mine,
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There it is, there he is in the blessed Sacrament. There it is prepared for you, a body hast thou prepared; his body, flesh and blood, prepared well nigh to be seen, to be tasted. O taste and see how gracious the Lord is, Psal. xxxiv. 8. Go up thither,
There it is, there he is in the blessed Sacrament. There it is prepared for you, a body hast thou prepared; his body, Flesh and blood, prepared well High to be seen, to be tasted. O taste and see how gracious the Lord is, Psalm xxxiv. 8. Go up thither,
And if after strict examination we be not found in charity, we are yet in tenebris. St. Iohn tells us, do but love your brother, He that loves his brother abideth in the light, S. John ii. 10. The sum is, Faith must be the eye, Repentance and Charity the light, by which you shall this day see your Saviour, and apprehend salvation:
And if After strict examination we be not found in charity, we Are yet in tenebris. Saint John tells us, do but love your brother, He that loves his brother Abideth in the Light, S. John ii. 10. The sum is, Faith must be the eye, Repentance and Charity the Light, by which you shall this day see your Saviour, and apprehend salvation:
It is salvation that you have heard and seen, and are yet to see to day, what's our duty now? If it be salvation, let us work it out with fear and trembling.
It is salvation that you have herd and seen, and Are yet to see to day, what's our duty now? If it be salvation, let us work it out with Fear and trembling.
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Does he enlighten us, O let us never extinguish or hide that light, till this light be swallowed up by the light of the Lamb, till this day-spring from on high prove mid-day, till Gentium, and Israelis be friendly united in NONLATINALPHABET,
Does he enlighten us, Oh let us never extinguish or hide that Light, till this Light be swallowed up by the Light of the Lamb, till this dayspring from on high prove midday, till Gentium, and Israelis be friendly united in,
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and no darkness to distinguish them, no difference between light and glory, till the beginning and end of the Text meet together in the circle of eternity, till viderunt oculi meet with gloriam, till our eyes may behold that light which is inaccessible, that light and glory which know no other limits but infinite, nor measure but eternity.
and no darkness to distinguish them, no difference between Light and glory, till the beginning and end of the Text meet together in the circle of eternity, till viderunt oculi meet with gloriam, till our eyes may behold that Light which is inaccessible, that Light and glory which know no other Limits but infinite, nor measure but eternity.
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To which he bring us, who this day put off his glory to put on salvation, that by his salvation we might at length lift up our heads in glory, whither he is again ascended,
To which he bring us, who this day put off his glory to put on salvation, that by his salvation we might At length lift up our Heads in glory, whither he is again ascended,
He that yesterday could neither stand nor go, knew not the right hand from the left, lay helpless as it were in the bosom of his Mother, is to day presented to us standing at the right hand of God in the glory of the Father:
He that yesterday could neither stand nor go, knew not the right hand from the left, lay helpless as it were in the bosom of his Mother, is to day presented to us standing At the right hand of God in the glory of the Father:
the Church thus shewing us plainly to day what yesterday we could not see for the rags and stable, that it was not a meer silly creature, a poor child,
the Church thus showing us plainly to day what yesterday we could not see for the rags and stable, that it was not a mere silly creature, a poor child,
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And if I add that Death is a good memento at a Feast, a good way to keep us within our bounds in the days of mirth and jollity, of what sort soever, it may pass for somewhat like a reason why St. Stephen 's death is thus serv'd in so soon at the first course,
And if I add that Death is a good memento At a Feast, a good Way to keep us within our bounds in the days of mirth and jollity, of what sort soever, it may pass for somewhat like a reason why Saint Stephen is death is thus served in so soon At the First course,
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and designed Gods and Goddesses, which have been often presented in former times to solemnize the Feast. We may see in that infinitely far more ravishing and pleasing sights than these, which all the rarity of invention and vast charges could ever shew us.
and designed God's and Goddesses, which have been often presented in former times to solemnize the Feast. We may see in that infinitely Far more ravishing and pleasing sights than these, which all the rarity of invention and vast charges could ever show us.
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Here's enough in the Text to make us dance and leap for joy, as if we would leap into the arms of him in Heaven, who stands there as it were ready to receive us,
Here's enough in the Text to make us dance and leap for joy, as if we would leap into the arms of him in Heaven, who Stands there as it were ready to receive us,
And though we shall not designedly come so far to decipher it (having no more then the praeludium of his death before us) we will not so far forget it,
And though we shall not designedly come so Far to decipher it (having no more then the praeludium of his death before us) we will not so Far forget it,
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though the Martyrs spirit must be a holy one, yet to dispose for martyrdom the holy Spirit must come himself with a peculiar power, send an impulse and motion into the soul and spirit that shall even drive it to the stake.
though the Martyrs Spirit must be a holy one, yet to dispose for martyrdom the holy Spirit must come himself with a peculiar power, send an impulse and motion into the soul and Spirit that shall even drive it to the stake.
and yet no way omit Christs. He being here to be lookt on as encourager of St. Stephens Martyrdom; as much as St. Stephen for his Professor and Martyr. By all together we shall fully understand the requisites of a Martyr, what is required to make one such, to be full of the Holy Ghost, to look up stedfastly into heaven, to look upon Christ as there,
and yet no Way omit Christ. He being Here to be looked on as encourager of Saint Stephen's Martyrdom; as much as Saint Stephen for his Professor and Martyr. By all together we shall Fully understand the requisites of a Martyr, what is required to make one such, to be full of the Holy Ghost, to look up steadfastly into heaven, to look upon christ as there,
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If I add all requisite to keep Christmas too, as it should be kept, with Grace and Devotion, with Faith and courage also against all that shall oppose it, that our Christmas business be to be filled with the Spirit,
If I add all requisite to keep Christmas too, as it should be kept, with Grace and Devotion, with Faith and courage also against all that shall oppose it, that our Christmas business be to be filled with the Spirit,
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yet bring these gallant fellows to a Scaffold or a Gibbet, the common reward of their foolish rashness (which they mis-reckon'd valour) and you shall see how sheepishly they die,
yet bring these gallant Fellows to a Scaffold or a Gibbet, the Common reward of their foolish rashness (which they misreckoned valour) and you shall see how sheepishly they die,
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Only we must know that the spirit of Martyrdom is the spirit of Love, the very height of love to God, which how that can consist with the spirit of Schism, whereby we break the unity of Brethren,
Only we must know that the Spirit of Martyrdom is the Spirit of Love, the very height of love to God, which how that can consist with the Spirit of Schism, whereby we break the unity of Brothers,
He must (2.) prepare himself for it, stedfastly look up to Heaven, nay, into Heaven too, fill his Spirit with divine and heavenly provision for it, with St. Stephen here.
He must (2.) prepare himself for it, steadfastly look up to Heaven, nay, into Heaven too, fill his Spirit with divine and heavenly provision for it, with Saint Stephen Here.
He that looks but seriously up to Heaven and beholds that glorious Building, those starry Spangles, those azure Curtains, those lustrous bodies of the Sun and Moon, that vast and splendid circumference of these glistering dwellings, cannot but thirst vehemently to be there;
He that looks but seriously up to Heaven and beholds that glorious Building, those starry Spangle's, those azure Curtains, those lustrous bodies of the Sun and Moon, that vast and splendid circumference of these glistering dwellings, cannot but thirst vehemently to be there;
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and contemplate the happy Choirs of blessed Saints and Angels, the ineffable beauty of those inward Courts, the ravishing Melody and Musick they make, the quiet, peace,
and contemplate the happy Choirs of blessed Saints and Angels, the ineffable beauty of those inward Courts, the ravishing Melody and Music they make, the quiet, peace,
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and happiness, that pleasure, joy, and fulness of satisfaction and contentment there, the majestick presence and blessed sight of God himself, with all the store-houses of blessedness and glory full about him, his very soul will be even ready to start with violence out of his body to fly up thither.
and happiness, that pleasure, joy, and fullness of satisfaction and contentment there, the majestic presence and blessed sighed of God himself, with all the storehouses of blessedness and glory full about him, his very soul will be even ready to start with violence out of his body to fly up thither.
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Yet to scorn there, but especially to fit us against a tempest or a storm of stones, there is a third looking up to Heaven, in Prayer and Supplication.
Yet to scorn there, but especially to fit us against a tempest or a storm of stones, there is a third looking up to Heaven, in Prayer and Supplication.
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he saw what was like to fall below, he provides against it from above, looks to that great Cornerstone to arm him against those which were now ready to shower upon his head.
he saw what was like to fallen below, he provides against it from above, looks to that great Cornerstone to arm him against those which were now ready to shower upon his head.
and looks up towards Heaven, ver. 35. Nay, Christ himself sighing, or praying, or sometimes working miracles, looks up to Heaven, who yet carried Heaven about him, to teach us in all distresses to look up thither in all our actions, to fetch assistance thence.
and looks up towards Heaven, ver. 35. Nay, christ himself sighing, or praying, or sometime working Miracles, looks up to Heaven, who yet carried Heaven about him, to teach us in all Distresses to look up thither in all our actions, to fetch assistance thence.
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And it had need be a stedfast and attentive Devotion that can hold out with this But. To stand praying or looking up to Heaven when our enemies are gnashing their teath upon us,
And it had need be a steadfast and attentive Devotion that can hold out with this But. To stand praying or looking up to Heaven when our enemies Are gnashing their teath upon us,
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but look up stedfastly still, not quich aside: this looks surely like a Martyr. The little Boy that held Alexander the candle whilst he was sacrificing to his Gods,
but look up steadfastly still, not quitch aside: this looks surely like a Martyr. The little Boy that held Alexander the candle while he was sacrificing to his God's,
What would it do if danger and death were at our heels, as here it was? Oh this attentive stedfast fastning the soul upon the business of heaven were a rare piety if we could compass it.
What would it do if danger and death were At our heels, as Here it was? O this attentive steadfast fastening the soul upon the business of heaven were a rare piety if we could compass it.
But all this is no wonder, seeing he was full of the Holy Ghost. That Almighty Spirit is able to blow away all diversions, able to turn the shower of stones into the softness and drift of Snow, able to make all the torments of Death fall light and easie.
But all this is no wonder, seeing he was full of the Holy Ghost. That Almighty Spirit is able to blow away all diversions, able to turn the shower of stones into the softness and drift of Snow, able to make all the torments of Death fallen Light and easy.
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I call'd this point St. Stephens confirmation, or his encouragement to his death. He that once comes to have a sight of God and Christ, of Gods Glory,
I called this point Saint Stephen's confirmation, or his encouragement to his death. He that once comes to have a sighed of God and christ, of God's Glory,
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The Lord is my light and my salvation, whom then should I fear? the Lord is the strength of my life, of whom then shall I be afraid? says David, Psal. xxvii. 1. and yet he saw nothing like this sight.
The Lord is my Light and my salvation, whom then should I Fear? the Lord is the strength of my life, of whom then shall I be afraid? Says David, Psalm xxvii. 1. and yet he saw nothing like this sighed.
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or some apparition of Angels in shining garments winging about a throne of glory, visibly appearing to the eye of the Martyr Stephen, is the probablest to conceive,
or Some apparition of Angels in shining garments winging about a throne of glory, visibly appearing to the eye of the Martyr Stephen, is the probablest to conceive,
But no doubt his understanding saw further then his eye into Heaven, that lookt and saw a glory there of which the sense though elevated to his height cannot be capable.
But no doubt his understanding saw further then his eye into Heaven, that looked and saw a glory there of which the sense though elevated to his height cannot be capable.
To see him (2.) standing at the right hand of God, as if he were risen from his sitting there to behold the sufferings and courage of his Martyr that stood below,
To see him (2.) standing At the right hand of God, as if he were risen from his sitting there to behold the sufferings and courage of his Martyr that stood below,
and was therefore pleading for him, as friends and advocates used to do with the accused party at the Bar. This infuses yet a greater confidence, that notwithstanding all his sins or weaknesses he shall now easily prevail.
and was Therefore pleading for him, as Friends and advocates used to do with the accused party At the Bar. This infuses yet a greater confidence, that notwithstanding all his Sins or Weaknesses he shall now Easily prevail.
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To see him lastly standing like a judge of masteries at the end of the race or goal to crown him with a crown of glory, cannot but make him think long for the death that shall bring him to it.
To see him lastly standing like a judge of masteries At the end of the raze or goal to crown him with a crown of glory, cannot but make him think long for the death that shall bring him to it.
he stands up to shew them who it is they trust, he stands up to help and aid them, he stands up to plead and even suffer with them, he stands up to present them to his Father, he stands up to reward them with the garlands of Glory.
he Stands up to show them who it is they trust, he Stands up to help and aid them, he Stands up to plead and even suffer with them, he Stands up to present them to his Father, he Stands up to reward them with the garlands of Glory.
Sometimes it is, (oftner it has been when the beginning of Christianity needed it at first) that by some visible comforts and discoveries he shews himself to the dying Saint.
Sometime it is, (oftener it has been when the beginning of Christianity needed it At First) that by Some visible comforts and discoveries he shows himself to the dying Saint.
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We must not look all of us, nor Confessors, nor Martyrs now adays to see Visions and Revelations with St. Stephen; we are set in a fixt way, where Reason and Religion so long prov'd and practis'd is able to give us comfort in the saddest distresses.
We must not look all of us, nor Confessors, nor Martyrs now adais to see Visions and Revelations with Saint Stephen; we Are Set in a fixed Way, where Reason and Religion so long proved and practised is able to give us Comfort in the Saddest Distresses.
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It may be because the Devil, grown cunning now by so many centuries of years, has taken up of late (as he is Gods ape) a way to fetch off souls by some sensible delusions from the Faith;
It may be Because the devil, grown cunning now by so many centuries of Years, has taken up of late (as he is God's ape) a Way to fetch off Souls by Some sensible delusions from the Faith;
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Indeed he cannot look for such a profession upon it as we find here from St. Stephen; yet to a stedfast profession of our Faith, those assistances he still allows us are sufficient.
Indeed he cannot look for such a profession upon it as we find Here from Saint Stephen; yet to a steadfast profession of our Faith, those assistances he still allows us Are sufficient.
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And first, here is a kind of profession of the Blessed Trinity, the Holy Ghost, here at the beginning of the first verse of the Text: God in the middle, and Jesus at the end.
And First, Here is a kind of profession of the Blessed Trinity, the Holy Ghost, Here At the beginning of the First verse of the Text: God in the middle, and jesus At the end.
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and Death before him, he will not eat his words, will not renounce his faith, will not slip the collar, will not deny any thing of what he has said or done, disclaim any thing that he believed, desert him whom he had trusted,
and Death before him, he will not eat his words, will not renounce his faith, will not slip the collar, will not deny any thing of what he has said or done, disclaim any thing that he believed, desert him whom he had trusted,
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Moneta a famous Doctor of Bononia, upon the hearing these words, Behold I see the heavens open, preacht soberly upon that they would be quickly shut if men made no more haste to enter, betook himself presently, says his Story, to a Religious Order.
Moneta a famous Doctor of Bologna, upon the hearing these words, Behold I see the heavens open, preached soberly upon that they would be quickly shut if men made no more haste to enter, betook himself presently, Says his Story, to a Religious Order.
I say nothing to that particular, but yet must tell you the words are strong enough (if we would look as stedfastly into them as St. Stephen did into Heaven) to perswade to a Religious Life.
I say nothing to that particular, but yet must tell you the words Are strong enough (if we would look as steadfastly into them as Saint Stephen did into Heaven) to persuade to a Religious Life.
Prepare we then our selves with St. Stephen here by stedfast looking upward into Heaven, by disdaining and scorning all things below, by vehement earnest longings after things above, by setting our selves attentively and constantly to our Devotions,
Prepare we then our selves with Saint Stephen Here by steadfast looking upward into Heaven, by disdaining and scorning all things below, by vehement earnest longings After things above, by setting our selves attentively and constantly to our Devotions,
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and our Prayers, by holy Charity and praying for Friends and Enemies, by constant resolutions to live and die to Christ, by a bold profession of our Faith and continuance in it, by making it our Christmas work, our Holiday business, our Festival delight:
and our Prayers, by holy Charity and praying for Friends and Enemies, by constant resolutions to live and die to christ, by a bold profession of our Faith and Continuance in it, by making it our Christmas work, our Holiday business, our Festival delight:
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And then, though I cannot promise you Visions here, while we live below, I dare promise you the blessed Vision hereafter above, where we shall see Iesus standing at the right hand of God, and there stand round about him, with this blessed Martyr Stephen, and all his Saints and Martyrs in the Glory of God for evermore.
And then, though I cannot promise you Visions Here, while we live below, I Dare promise you the blessed Vision hereafter above, where we shall see Iesus standing At the right hand of God, and there stand round about him, with this blessed Martyr Stephen, and all his Saints and Martyrs in the Glory of God for evermore.
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and sent forth and slew all the Children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time, which he had diligently enquired of the Wisemen.
and sent forth and slew all the Children that were in Bethlehem, and in all the coasts thereof, from two Years old and under, according to the time, which he had diligently inquired of the Wise men.
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Yet what does Day, or Story here to day? How does the relation of one of the saddest murthers that the Sun ever saw, suit with the news of the gladdest Joy that day e're brought forth? How do the cries and screeches of slaughtered Infants keep time or tune with the Songs and Hymns of Angels? An hellish crue of murtherers to day, agree with the heavenly host we heard of three days since? What does Herod so near Christ, or Childermas in Christmas? Do not both Day and Story want an Apology, though the Text does not? Neither of them;
Yet what does Day, or Story Here to day? How does the Relation of one of the Saddest murders that the Sun ever saw, suit with the news of the gladdest Joy that day ever brought forth? How do the cries and Screeches of slaughtered Infants keep time or tune with the Songs and Hymns of Angels? an hellish crew of murderers to day, agree with the heavenly host we herd of three days since? What does Herod so near christ, or Childermas in Christmas? Do not both Day and Story want an Apology, though the Text does not? Neither of them;
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But besides they are well plac'd to teach us that we must not look only for gaudy days by Christ; he says himself, he came to send a sword, St. Mat. x. 34. Sent it to day amongst the little ones: sends sword and fire too sometimes amongst the great ones in the midst of all their pleasure;
But beside they Are well placed to teach us that we must not look only for gaudy days by christ; he Says himself, he Come to send a sword, Saint Mathew x. 34. Sent it to day among the little ones: sends sword and fire too sometime among the great ones in the midst of all their pleasure;
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We therefore not to think it strange when it so falls out, reckon it rather a Christmas business, the matter of our rejoycing, to suffer with these Infants for Christ,
We Therefore not to think it strange when it so falls out, reckon it rather a Christmas business, the matter of our rejoicing, to suffer with these Infants for christ,
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Yet for all that, I ask again, Is it possible that there should be such a thing in truth? such a wantonness in cruelty as to kill so many thousand Children so barbarously in a time of peace? is it probable that men should raise up fears and jealousies of their own,
Yet for all that, I ask again, Is it possible that there should be such a thing in truth? such a wantonness in cruelty as to kill so many thousand Children so barbarously in a time of peace? is it probable that men should raise up fears and jealousies of their own,
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Children and innocents slain, and undone for nothing but because some men with Herod, here, thought they were mockt when disappointed of their projects,
Children and Innocents slave, and undone for nothing but Because Some men with Herod, Here, Thought they were mocked when disappointed of their projects,
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'Tis the Martyrdom I told you (and I have the word from S. Cyprian, and S. Austin ) of a company of little innocent babes. And we have in it these particulars. 1. Their Persecutor or Murtherer, Herod. 2. The occasion of their Martyrdom, Persecution, or Murther. His thinking himself mockt.
It's the Martyrdom I told you (and I have the word from S. Cyprian, and S. Austin) of a company of little innocent babes. And we have in it these particulars. 1. Their Persecutor or Murderer, Herod. 2. The occasion of their Martyrdom, Persecution, or Murder. His thinking himself mocked.
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Wroth he was, exceeding wroth, infinitely angry to be disappointed, that's the reason he fell upon them. 4. The little Martyrs themselves. All the children that were in Bethlehem and all that were in the coasts about. 5. Their Martyrdom. Slain they were, men were sent out to kill them.
Wroth he was, exceeding wroth, infinitely angry to be disappointed, that's the reason he fell upon them. 4. The little Martyrs themselves. All the children that were in Bethlehem and all that were in the coasts about. 5. Their Martyrdom. Slave they were, men were sent out to kill them.
6. The extent and exactness of the cruelty observed in it, all the children from two years old and under, according to the time which he had diligently enquired of the Wise men.
6. The extent and exactness of the cruelty observed in it, all the children from two Years old and under, according to the time which he had diligently inquired of the Wise men.
These are the Parts that make up the History. And if in the pursuing it I shew you a mystery now and then, shew you there are more Herods and more martyred children then we see in the letter of the Text, that the story is acted over still every day by our selves, you will be content I hope to take it for an application, that brings all home.
These Are the Parts that make up the History. And if in the pursuing it I show you a mystery now and then, show you there Are more Herods and more martyred children then we see in the Letter of the Text, that the story is acted over still every day by our selves, you will be content I hope to take it for an application, that brings all home.
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never pollute our mirth with sinning against our selves or others in it, or defile our joys with the cries of the oppressed, never bring Herod so near Christ again, never make a Childermas of Christmas.
never pollute our mirth with sinning against our selves or Others in it, or defile our Joys with the cries of the oppressed, never bring Herod so near christ again, never make a Childermas of Christmas.
he did but send, and yet he slew them, says the Text. Let who will be the Executioner, the plotter or commander is the Murtherer; and God will brand him for it, be he never so cunning, never so great.
he did but send, and yet he slew them, Says the Text. Let who will be the Executioner, the plotter or commander is the Murderer; and God will brand him for it, be he never so cunning, never so great.
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But may we know what this Herod was? an Idumean first he was, you may know it by his hands, red and rough. No such hands I hope in Israel, or in the dwellings of Iacob. They are strangers to that at least that can be so cruel:
But may we know what this Herod was? an Idumean First he was, you may know it by his hands, read and rough. No such hands I hope in Israel, or in the dwellings of Iacob. They Are Strangers to that At least that can be so cruel:
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but kept close to our own Shepherds, as Christ tells us his own sheep do, St. John x. 3, 5. 2. Herod was a man but of an obscure and private family.
but kept close to our own Shepherd's, as christ tells us his own sheep do, Saint John x. 3, 5. 2. Herod was a man but of an Obscure and private family.
3. Yet thirdly, this private and mean condition his subtilty and cunning had now advanc'd into a Throne; the less wonder still, that he should be so savage.
3. Yet Thirdly, this private and mean condition his subtlety and cunning had now advanced into a Throne; the less wonder still, that he should be so savage.
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'Tis the Stepmother that would have the Child divided; such only that are for divide, & impera, that are for Divisions to maintain their interest or their plea.
It's the Stepmother that would have the Child divided; such only that Are for divide, & Impera, that Are for Divisions to maintain their Interest or their plea.
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But the ambitious design of power and greatness, the driving on an advantageous interest, the keeping an unjust possession, are things that slay all before them;
But the ambitious Design of power and greatness, the driving on an advantageous Interest, the keeping an unjust possession, Are things that slay all before them;
nor the obligations of friendship, nor the charms of innocence can do any thing against those furies. Ahab and Iezabel, and Zimri, and Iehu, and Herod are sufficient witnesses how cheap the heads of all sorts are that seem but to stand in the way of their designments;
nor the obligations of friendship, nor the charms of innocence can do any thing against those furies. Ahab and Jezebel, and Zimri, and Iehu, and Herod Are sufficient Witnesses how cheap the Heads of all sorts Are that seem but to stand in the Way of their designments;
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or to the pretence only of a true ( and one of these was Herod) is commonly two-fold more the Child of Hell then he that made him, S. Matth. xxiii, 15. We cannot, you see by Herod, trust all pretenders.
or to the pretence only of a true (and one of these was Herod) is commonly twofold more the Child of Hell then he that made him, S. Matthew xxiii, 15. We cannot, you see by Herod, trust all pretenders.
and whilst they pour out the blood of Innocents upon their Scaffolds, dare say they sacrifice at the Altar of the God of Iustice. And had we not seen and felt it too from some huge Saints and Zealots, I should have spar'd the note. But you see e're we were aware we have discovered mysteries from the Text, and shew'd you (as I intimated I should) other Herods there besides this one. I am afraid I shall shew you more anon. In the interim, shall I give you Herods Character out of Chrysologus to conclude the Point? Magister mali, Minister doli, Irae artifex, &c. says he.
and while they pour out the blood of Innocents upon their Scaffolds, Dare say they sacrifice At the Altar of the God of Justice And had we not seen and felt it too from Some huge Saints and Zealots, I should have spared the note. But you see ever we were aware we have discovered Mysteres from the Text, and showed you (as I intimated I should) other Herods there beside this one. I am afraid I shall show you more anon. In the interim, shall I give you Herods Character out of Chrysologus to conclude the Point? Magister mali, Minister Doli, Irae artifex, etc. Says he.
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an enemy of nature, an oppressor of innocence, bad to all, worse to his own, worst to himself, from whom Iesus fled, not so much that he might escape him,
an enemy of nature, an oppressor of innocence, bad to all, Worse to his own, worst to himself, from whom Iesus fled, not so much that he might escape him,
a fiery Dragon by his name, Herodes jerud es, so Arius Montanus etymologizes it from the Syriack, a Dragon that devours all like fires before him, spared not his own if they came but in his way, near a kin (sure) to the Dragon in the Revelations, Rev. xii. 17. that was wroth with the woman and her seed, did all he could to destroy it,
a fiery Dragon by his name, Herod jerud es, so Arius Montanus etymologizes it from the Syriac, a Dragon that devours all like fires before him, spared not his own if they Come but in his Way, near a kin (sure) to the Dragon in the Revelations, Rev. xii. 17. that was wroth with the woman and her seed, did all he could to destroy it,
even the promised seed too, could he have found him. The fittest tempered man in the world, this, to begin the persecution of the Church, and by whom we may learn what sort of persons they are who are still raising or continuing it;
even the promised seed too, could he have found him. The Fittest tempered man in the world, this, to begin the persecution of the Church, and by whom we may Learn what sort of Persons they Are who Are still raising or Continuing it;
Mushromes of a sudden growth, men newly rais'd, men covetous and ambitious, proud and disobedient, traiterous and heady, men without natural affection, brethren removed as I may say,
Mushrooms of a sudden growth, men newly raised, men covetous and ambitious, proud and disobedient, traitorous and heady, men without natural affection, brothers removed as I may say,
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Herod fancies himself neglected by it, and the innocent babes, who were concern'd in neither of them, are punisht for the ones omission, and the others mistake.
Herod fancies himself neglected by it, and the innocent babes, who were concerned in neither of them, Are punished for the ones omission, and the Others mistake.
And does the God of Justice so little regard innocent blood, as thus to draw it on by the way of a particular providence, we cannot understand the reason of? 'Tis enough God does.
And does the God of justice so little regard innocent blood, as thus to draw it on by the Way of a particular providence, we cannot understand the reason of? It's enough God does.
For the only business we can see clearly here, is, how small a thing men make an occasion to commit a villany. How great a matter does a a little fire kindle? says St. Iames iii. 5. Lord! how easily do men raise themselves into an anger? and in their anger fall presently upon the next comes near them? dig down a wall too to come at them? Need we had with St. Paul to cut off occasion from them that desire occasion, 2 Cor. xi. 12. do what we can to do it;
For the only business we can see clearly Here, is, how small a thing men make an occasion to commit a villainy. How great a matter does a a little fire kindle? Says Saint James iii. 5. Lord! how Easily do men raise themselves into an anger? and in their anger fallen presently upon the next comes near them? dig down a wall too to come At them? Need we had with Saint Paul to Cut off occasion from them that desire occasion, 2 Cor. xi. 12. doe what we can to do it;
for there are those that will take it, even concerning the Law of our God, as Daniels adversaries serv'd him, Dan. vi. 4. rather then want an opportunity to do mischief.
for there Are those that will take it, even Concerning the Law of our God, as Daniel's Adversaries served him, Dan. vi. 4. rather then want an opportunity to do mischief.
Indeed, I know a mock, an affront, a bitter jest, a cutting word strikes deep, wounds sore; (and I could wish men would be warier in that point then sometimes we see them) Kingdoms and Churches have been shatter'd by it;
Indeed, I know a mock, an affront, a bitter jest, a cutting word strikes deep, wounds soar; (and I could wish men would be warier in that point then sometime we see them) Kingdoms and Churches have been shattered by it;
nay and her Husband must bear the blame, as if he had done it, brought him to that purpose, Gen. xxxix. 14. There, being disappointed of a sin ▪ was being mockt.
nay and her Husband must bear the blame, as if he had done it, brought him to that purpose, Gen. xxxix. 14. There, being disappointed of a since ▪ was being mocked.
Dalilah (forsooth) she is mockt too, she says, because Samson will not discover where his great strength lay, Iudges xvi. 10, 13, 15. that she might rob him of it, and destroy him by it.
Delilah (forsooth) she is mocked too, she Says, Because samson will not discover where his great strength lay, Judges xvi. 10, 13, 15. that she might rob him of it, and destroy him by it.
when she falls down and would go no further, Numb. xxii. 29. hindering thereby the project he was going about, of enriching himself with the wages of unrighteousness.
when she falls down and would go no further, Numb. xxii. 29. hindering thereby the project he was going about, of enriching himself with the wages of unrighteousness.
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Nay, sometimes the very denouncing of Gods judgments seems to some men a mocking, as it did to Lots sons in law, Gen. xix. 8. Sometimes the very preaching a Resurrection does so too, Acts xvii. 32. I am afraid both do so still to many now adays, whose Wits are more then their Religion, and their parts greater then their graces; not to say their portions (too) in this life fairer (I fear) then in the other. Sometimes (6.) when God bids one thing,
Nay, sometime the very denouncing of God's Judgments seems to Some men a mocking, as it did to Lots Sons in law, Gen. xix. 8. Sometime the very preaching a Resurrection does so too, Acts xvii. 32. I am afraid both do so still to many now adais, whose Wits Are more then their Religion, and their parts greater then their graces; not to say their portions (too) in this life Fairer (I Fear) then in the other. Sometime (6.) when God bids one thing,
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That's the brief of the business here, that Herod so much stomacht, that the Wise men would not do so, would not tell him where Christ was, that he might murther him.
That's the brief of the business Here, that Herod so much stomached, that the Wise men would not do so, would not tell him where christ was, that he might murder him.
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or if the denouncing Gods Judgments against sinners, or the preaching of the Resurrection, or the defence of our Religion, and not betraying it (which is almost the parallel case sometimes) must pass with some great men,
or if the denouncing God's Judgments against Sinners, or the preaching of the Resurrection, or the defence of our Religion, and not betraying it (which is almost the parallel case sometime) must pass with Some great men,
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and men of wit, for a mocking of them and a sufficient occasion for tyrannical spirits to bring on ruine and destruction even upon the innocent, and a warrantable ground to justifie War or Murther, rapine or injustice, God help us,
and men of wit, for a mocking of them and a sufficient occasion for tyrannical spirits to bring on ruin and destruction even upon the innocent, and a warrantable ground to justify War or Murder, rapine or injustice, God help us,
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Christ is safe by the hand, and how ill soever it falls out, man only is mockt, our enemies are so, and all is well. III. This for the occasion that brought this days Lambs to the slaughter.
christ is safe by the hand, and how ill soever it falls out, man only is mocked, our enemies Are so, and all is well. III. This for the occasion that brought this days Lambs to the slaughter.
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But was there not some cause besides? had Herod no cause to do it? All we find exprest is, that he was wroth, exceeding wroth: that's our third particular.
But was there not Some cause beside? had Herod no cause to do it? All we find expressed is, that he was wroth, exceeding wroth: that's our third particular.
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The Apostle cannot mention being angry, but he adds with the same breath, and sin not, Ephes. iv. 26. dares not leave anger to breath it self without that caution.
The Apostle cannot mention being angry, but he adds with the same breath, and sin not, Ephesians iv. 26. dares not leave anger to breath it self without that caution.
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Though we may perhaps be angry, we must not be exceeding. Moses and Aaron both paid for it, Numb. xx. 10, 12. lost the enjoyment of Canaan, fell short of their rest by it;
Though we may perhaps be angry, we must not be exceeding. Moses and Aaron both paid for it, Numb. xx. 10, 12. lost the enjoyment of Canaan, fell short of their rest by it;
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Moses his just indignation at the golden Calf made him somewhat oversee himself, when it made him cast down and break the Tables of the Commandments which God himself had written with his own finger, Exod. xxxii. 19. A shrewd intimation to us, that the violence of that passion,
Moses his just Indignation At the golden Calf made him somewhat oversee himself, when it made him cast down and break the Tables of the commandments which God himself had written with his own finger, Exod xxxii. 19. A shrewd intimation to us, that the violence of that passion,
even in a good cause sometimes, is very prone ever and anon to make us do so too, do that in a moral and worse sense, break the Commandments worse far then they were broken then.
even in a good cause sometime, is very prove ever and anon to make us do so too, do that in a moral and Worse sense, break the commandments Worse Far then they were broken then.
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Shall we examine what it was here? (for the causes of our angers are not always written upon our foreheads:) Was it that the Magi neglected his commands, came not to him in their return? that was somewhat, but that was not it.
Shall we examine what it was Here? (for the Causes of our anger's Are not always written upon our foreheads:) Was it that the Magi neglected his commands, Come not to him in their return? that was somewhat, but that was not it.
and from it we learn these five particulars. (1.) What strange fears and jealousies our interests and ambitions raise within us. (2.) What unreasonable mistakes those fears and jealousies bring us to. (3.) What hideous cruelties those mistakes make us run upon. (4.) How hardly Christ himself escapes from them: (5.) Or if he does,
and from it we Learn these five particulars. (1.) What strange fears and jealousies our interests and ambitions raise within us. (2.) What unreasonable mistakes those fears and jealousies bring us to. (3.) What hideous cruelties those mistakes make us run upon. (4.) How hardly christ himself escapes from them: (5.) Or if he does,
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and start at every shadow? Let Adonijah but beg Abishag, and he is interpreted to beg the Kingdom, 1 Kings ii. 22. Let Abijah find Iereboam in the way,
and start At every shadow? Let Adonijah but beg Abishag, and he is interpreted to beg the Kingdom, 1 Kings ii. 22. Let Abijah find Jeroboam in the Way,
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and foretel him the Kingdom shall be his when Solomon sleeps with his Fathers, and Solomon cannot sleep in quiet till he has driven him out of the land, 1 Kings xi. 40. And
and foretell him the Kingdom shall be his when Solomon sleeps with his Father's, and Solomon cannot sleep in quiet till he has driven him out of the land, 1 Kings xi. 40. And
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and a Sword to defend him in the way he went, and he is presently mistaken by Saul for a plotter against his life, for a traitor and a conspirator, 1 Sam. xxii. 13. Many such mistakes men have made of late, too late, I fear, to be yet forgotten.
and a Sword to defend him in the Way he went, and he is presently mistaken by Saul for a plotter against his life, for a traitor and a conspirator, 1 Sam. xxii. 13. Many such mistakes men have made of late, too late, I Fear, to be yet forgotten.
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Men and Women, Children and Sacklings, Oxen and Asses, and Sheep, all to the Sword upon it, 1 Sam. xxii. 19. There is no stop nor bounds to the rage of that error and mistake which interest and ambition raise or nourish for their own ends and purposes.
Men and Women, Children and Sacklings, Oxen and Asses, and Sheep, all to the Sword upon it, 1 Sam. xxii. 19. There is no stop nor bounds to the rage of that error and mistake which Interest and ambition raise or nourish for their own ends and Purposes.
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And when I told you Ahimelech and the Priests suffered so deep upon mistake, it was ready enough for you to conceive Religion cannot always defend it self, or its Priests and Votaries, from the fury even of an unfortunate Politician, Saul or Herod. And if the Messiah himself,
And when I told you Ahimelech and the Priests suffered so deep upon mistake, it was ready enough for you to conceive Religion cannot always defend it self, or its Priests and Votaries, from the fury even of an unfortunate Politician, Saul or Herod. And if the Messiah himself,
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Or lastly, if Christ himself by some peculiar providence be delivered from their rage, if the grounds of Religion escape sound, the lesser parts, the Rites and Ceremonies, and lesser points of Religion, the Innocents, must be massacred, (for we are exeeding angry) and though the Head escape, the lesser members shall pay dearly for it;
Or lastly, if christ himself by Some peculiar providence be Delivered from their rage, if the grounds of Religion escape found, the lesser parts, the Rites and Ceremonies, and lesser points of Religion, the Innocents, must be massacred, (for we Are exceeding angry) and though the Head escape, the lesser members shall pay dearly for it;
IV. And I justly call them Martyrs; for if it be the cause that makes the Martyr (and we say it is ) and Christs cause be that which entitles them more particularly to that name, I am sure they are no less;
IV. And I justly call them Martyrs; for if it be the cause that makes the Martyr (and we say it is) and Christ cause be that which entitles them more particularly to that name, I am sure they Are no less;
as sheep, or little lambs, appointed to be slain, Psalm xliv. 22. And you may see them following the Lamb too under that notion, with the Fathers name written in their foreheads, Rev. xiv. 1. the very first-fruits unto God, and to the Lamb, ver. 4. the first that suffered, that died for him.
as sheep, or little Lambs, appointed to be slave, Psalm xliv. 22. And you may see them following the Lamb too under that notion, with the Father's name written in their foreheads, Rev. xiv. 1. the very Firstfruits unto God, and to the Lamb, ver. 4. the First that suffered, that died for him.
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Out of the mouths of babes and sucklings hast thou ordained strength, thou hast perfected praise, says the Prophet, Psal. viii. 2. S. Matth. xxi. 16. and never more eminently fulfilled then this day; their very cries were songs of praise, Hosanna 's to the Son of David, blessed is he that cometh, Hallelujahs in the ears of God, in whose name he cometh.
Out of the mouths of babes and sucklings hast thou ordained strength, thou hast perfected praise, Says the Prophet, Psalm viii. 2. S. Matthew xxi. 16. and never more eminently fulfilled then this day; their very cries were songs of praise, Hosanna is to the Son of David, blessed is he that comes, Hallelujahs in the ears of God, in whose name he comes.
A full Chorus indeed, a large first-fruits of Martyrdom, to teach us, thirdly, not to doubt of that which is attested by so many witnesses, the coming of Christ, nor think strange of that condition, which entered with him, which entred first with Christianity,
A full Chorus indeed, a large Firstfruits of Martyrdom, to teach us, Thirdly, not to doubt of that which is attested by so many Witnesses, the coming of christ, nor think strange of that condition, which entered with him, which entered First with Christianity,
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whilst it yet was in the Cradle, Persecution, and Martyrdom; but to bear it patiently ever when it comes, seeing Children themselves have undergone it here by thousands, and trod the way before us.
while it yet was in the Cradle, Persecution, and Martyrdom; but to bear it patiently ever when it comes, seeing Children themselves have undergone it Here by thousands, and trod the Way before us.
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Quos feliciter nati, says he, again, How happily were they born that were thus early born for Christ? how happily are they all born to whom it is given to die for him? Augustus was deceived, very fouly out,
Quos feliciter Nati, Says he, again, How happily were they born that were thus early born for christ? how happily Are they all born to whom it is given to die for him? Augustus was deceived, very foully out,
V. You must not look that I should give you here the several ways and modes of this bloody slaughter, the various arts of this horrid murther, the diverse schemes of barbarous cruelty, the cunning sleights of those inhumane Butchers to delude the tender Mothers,
V. You must not look that I should give you Here the several ways and modes of this bloody slaughter, the various arts of this horrid murder, the diverse schemes of barbarous cruelty, the cunning sleights of those inhumane Butchers to delude the tender Mother's,
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You must not expect I should decipher to you the horrible fury of that grand massacre, the terrible countenance of the savage murtherers, the gastly faces of the astonisht Parents, the affrighted postures of the amazed Kindred and Allies, the frights and flights of the little Children into holes and crannies, the sad lamentations of weeping Mothers, their dishevel'd hair, their wringing hands, their torn breasts and garments, their wild frantick garbs, their fights and struglings to preserve their babes, the horrible screechings of the dying children, the moans and sighs and groans that filled all the corners of the streets;
You must not expect I should decipher to you the horrible fury of that grand massacre, the terrible countenance of the savage murderers, the ghastly faces of the astonished Parents, the affrighted postures of the amazed Kindred and Allies, the frights and flights of the little Children into holes and crannies, the sad lamentations of weeping Mother's, their disheveled hair, their wringing hands, their torn breasts and garments, their wild frantic garbs, their fights and strugglings to preserve their babes, the horrible screechings of the dying children, the moans and sighs and groans that filled all the corners of the streets;
You must not think that I can tell you how those tender sucklings were some of them in a wanton cruelty danc'd upon the tops of Pikes and Spears; others dasht savagely against the Walls, some thrust through with Swords, others stabb'd with Poniards, some trampled to death upon the ground, some strangled in their Cradles, some stifled in their Mothers arms,
You must not think that I can tell you how those tender sucklings were Some of them in a wanton cruelty danced upon the tops of Pikes and Spears; Others dashed savagely against the Walls, Some thrust through with Swords, Others stabbed with Poniards, Some trampled to death upon the ground, Some strangled in their Cradles, Some stifled in their Mother's arms,
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You cannot imagine I should express the tears, the blood, the wounds, the barbarousness, the cruelties, the confusions, the consternations, the terrors, the horrors of that day.
You cannot imagine I should express the tears, the blood, the wounds, the barbarousness, the cruelties, the confusions, the consternations, the terrors, the horrors of that day.
Nor were it perhaps a Rhetorick for Christmas: Only, I can tell you what the Text does me, that slain they were, all the children that were in Bethlehem, and the coasts about, from two years old, and under; and Herod did it. Not himself I confess.
Nor were it perhaps a Rhetoric for Christmas: Only, I can tell you what the Text does me, that slave they were, all the children that were in Bethlehem, and the coasts about, from two Years old, and under; and Herod did it. Not himself I confess.
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But though I cannot be exact in the relation, I must needs say in the last place, Herod was in the transaction so exact, that (1.) Bethlehem he thought too narrow a Stage for this new Tragedy; he takes in all the coasts about;
But though I cannot be exact in the Relation, I must needs say in the last place, Herod was in the transaction so exact, that (1.) Bethlehem he Thought too narrow a Stage for this new Tragedy; he Takes in all the coasts about;
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and his main business was to murther him: yet to make all sure, he stretches out his fury to the neighbouring towns. By the way, give me leave to observe, Great Cities are sometimes ill neighbours;
and his main business was to murder him: yet to make all sure, he stretches out his fury to the neighbouring Towns. By the Way, give me leave to observe, Great Cities Are sometime ill neighbours;
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they too often destroy our children by the contagion of their mischiefs, and ruine the young heirs of the Towns, and Mann•rs that are near them, by the company that the infernal Herod sends out thither daily to that purpose.
they too often destroy our children by the contagion of their mischiefs, and ruin the young Heirs of the Towns, and Mann•rs that Are near them, by the company that the infernal Herod sends out thither daily to that purpose.
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2. Herod was so exact in the designs of cruelty, that he extends the time as well as the place beyond what he had learn'd of the Wise men. Christ was now but a year old at most, (and more probably not so much.) Herod stretches out his design for two. What's the reason? why!
2. Herod was so exact in the designs of cruelty, that he extends the time as well as the place beyond what he had learned of the Wise men. christ was now but a year old At most, (and more probably not so much.) Herod stretches out his Design for two. What's the reason? why!
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For if Christ was now about two years old, why are the Children of but two days slain? if but two months or thereabouts, (as some place this business not long after his being presented in the Temple ) why are the children of two years old demanded to the slaughter?
For if christ was now about two Years old, why Are the Children of but two days slave? if but two months or thereabouts, (as Some place this business not long After his being presented in the Temple) why Are the children of two Years old demanded to the slaughter?
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And to give you Herods cruelty here full: According to the time he had diligently enquired of the Wise men it was also, says the Text. Very inquisitive about it he had been it seems,
And to give you Herods cruelty Here full: According to the time he had diligently inquired of the Wise men it was also, Says the Text. Very inquisitive about it he had been it seems,
so whether Christ was born when first the Star appeared, or whether he was then only first incarnate and conceived in the Womb, he would be sure he thought to have him;
so whither christ was born when First the Star appeared, or whither he was then only First incarnate and conceived in the Womb, he would be sure he Thought to have him;
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so nice and punctual is the cruel and ambitious nature to defend its own interest and greatness, that it cannot rest till it have stopt all avenues and cranies of fear,
so Nicaenae and punctual is the cruel and ambitious nature to defend its own Interest and greatness, that it cannot rest till it have stopped all avenues and cranies of Fear,
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though we are not his counsellors, yet we may say, it might be to shew the absoluteness of his Dominion, that he is Lord of life and death, gives and disposes them as he will.
though we Are not his counsellors, yet we may say, it might be to show the absoluteness of his Dominion, that he is Lord of life and death, gives and disposes them as he will.
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And yet fifthly, add but the consideration, that they were the Children of Bethlehem where Christ could get no lodging, where he was fain to make the Stable his Chamber, and the Manger his Cradle: and it will not seem unreasonable that God should thus punish the Fathers in their Children for it,
And yet fifthly, add but the consideration, that they were the Children of Bethlehem where christ could get no lodging, where he was fain to make the Stable his Chamber, and the Manger his Cradle: and it will not seem unreasonable that God should thus Punish the Father's in their Children for it,
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and leave some of them scarce a Child for their houses, who would not leave him a house for his Child. But lastly, God's thus advancing the deaths of these little Infants into a Martyrdom, giving them the first honour to die for Christ, and as it were redeem his life with theirs,
and leave Some of them scarce a Child for their houses, who would not leave him a house for his Child. But lastly, God's thus advancing the death's of these little Infants into a Martyrdom, giving them the First honour to die for christ, and as it were Redeem his life with theirs,
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Those little ones are singing in the Heavens about the Lamb, Rev. xiv. 3. And 'twill do well that we here upon earth should sing Blessing, and Praise, and Glory, that God has so exalted them, and comforts us;
Those little ones Are singing in the Heavens about the Lamb, Rev. xiv. 3. And it'll do well that we Here upon earth should sing Blessing, and Praise, and Glory, that God has so exalted them, and comforts us;
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Angry men have been exceeding angry, that the Magi, many a wise man and good, would not comply with their interests and projects, or communicate with their sins.
Angry men have been exceeding angry, that the Magi, many a wise man and good, would not comply with their interests and projects, or communicate with their Sins.
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though it was Christs that was by them pretended, but just as the Worshiping him was by Herod. And I cannot tell but there may be yet some projects of sending out to slay men and children to begin Herods work anew, the War afresh.
though it was Christ that was by them pretended, but just as the Worshipping him was by Herod. And I cannot tell but there may be yet Some projects of sending out to slay men and children to begin Herods work anew, the War afresh.
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Not to tell you that the Mother kills them often in the Womb by the folly and vanity of a dress, by an unruly humour, by a disordered appetite, by a heedless or giddy motion; nor that the nurse kills them at the breast by her intemperance and excess, though it be too true:
Not to tell you that the Mother kills them often in the Womb by the folly and vanity of a dress, by an unruly humour, by a disordered appetite, by a heedless or giddy motion; nor that the nurse kills them At the breast by her intemperance and excess, though it be too true:
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Yet the tender and delicate woman, that can scarce endure to set her foot upon the ground for niceness, thus daily murthers her beloved darling without scruple.
Yet the tender and delicate woman, that can scarce endure to Set her foot upon the ground for niceness, thus daily murders her Beloved darling without scruple.
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But after that they are smothered, some in their Mothers lap, kill'd with kindness and indulgence; stabb'd through with poniards, others, undone with cruelty and unkindness; trampled to death others, and perish by their friends carelesness and neglect. Some are dasht against the Walls, their brains beat out at least, wholly corrupted by false principles from their cradles: Some we trail along the streets,
But After that they Are smothered, Some in their Mother's lap, killed with kindness and indulgence; stabbed through with poniards, Others, undone with cruelty and unkindness; trampled to death Others, and perish by their Friends carelessness and neglect. some Are dashed against the Walls, their brains beatrice out At least, wholly corrupted by false principles from their cradles: some we trail along the streets,
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some we destroy our selves, others we send out servants and companions to destroy, give them such to tend them as teach them pride, and scorn, and anger, and frowardness, and vanity, and wantonness, e're they understand them;
Some we destroy our selves, Others we send out Servants and Sodales to destroy, give them such to tend them as teach them pride, and scorn, and anger, and frowardness, and vanity, and wantonness, ever they understand them;
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And as if we were resolved to make all sure, we send them abroad to be bred sometimes to places of licentiousness and debauchery, that they may be sure to be gallant sinners,
And as if we were resolved to make all sure, we send them abroad to be bred sometime to places of licentiousness and debauchery, that they may be sure to be gallant Sinners,
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because forsooth 'tis pedantick and below a Gentleman to be a thorow Christian, to suck in the tame and conscientious principles of Christianity; and all upon Herods mistake, that wise men will mock us for them,
Because forsooth it's pedantic and below a Gentleman to be a thorough Christian, to suck in the tame and conscientious principles of Christianity; and all upon Herods mistake, that wise men will mock us for them,
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And now shall we cry out of Herods cruelty, and do worse our selves? shall we complain he kill'd the Innocents to day, and we make nothing every day to destroy even innocency it self? A less, far lesser cruelty it would be to take these tender blossoms and shake them off the tree,
And now shall we cry out of Herods cruelty, and do Worse our selves? shall we complain he killed the Innocents to day, and we make nothing every day to destroy even innocency it self? A less, Far lesser cruelty it would be to take these tender blossoms and shake them off the tree,
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Nay, a greater mercy it were to the poor children, to dash them against the stone•, to smother them in the Cradle, to overlay them in the bed, to dispatch them any way innocent into the other world,
Nay, a greater mercy it were to the poor children, to dash them against the stone•, to smother them in the Cradle, to overlay them in the Bed, to dispatch them any Way innocent into the other world,
But indeed, do men and women pray for Children as a blessing, that they may only turn them into a curse? only desire them, that they may destroy them? surely one would think they did so, that sees how great a study it is to make them vain, and proud, and envious, and lewd, and wicked. Our Herods and Herodias 's cut off the baptized Infants heads,
But indeed, do men and women pray for Children as a blessing, that they may only turn them into a curse? only desire them, that they may destroy them? surely one would think they did so, that sees how great a study it is to make them vain, and proud, and envious, and lewd, and wicked. Our Herods and Herodias is Cut off the baptised Infants Heads,
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And must old Herod and Herodias only bear the blame of murdering Innocents, and we that do it over and over scape without an accusation? In this too, worse then Herod: He only slew the Children from two years old and under, we under and above too, from their first day upward, till we have rendred them incorrigible to age, and past recovery.
And must old Herod and Herodias only bear the blame of murdering Innocents, and we that do it over and over escape without an accusation? In this too, Worse then Herod: He only slew the Children from two Years old and under, we under and above too, from their First day upward, till we have rendered them incorrigible to age, and past recovery.
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What shall we say my beloved, when these murther'd Children shall cry out against us, out of their miserable Cells at last (for they will do then at least as these did from under the Altar long ago) How long, O Lord,
What shall we say my Beloved, when these murdered Children shall cry out against us, out of their miserable Cells At last (for they will do then At least as these did from under the Altar long ago) How long, Oh Lord,
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and on our Mothers, and on our friends, that thus untimely sent us hither, when we might otherwise have come to thee? whither shall we turn, what shall we answer? or rather because we cannot answer, let us take heed we handle the matter so, that we come not to it.
and on our Mother's, and on our Friends, that thus untimely sent us hither, when we might otherwise have come to thee? whither shall we turn, what shall we answer? or rather Because we cannot answer, let us take heed we handle the matter so, that we come not to it.
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We pretend to love our Children, and thereupon we strive to make them rich, and fine, and great, and honourable: why do we then beggar them from their Childhood, with bringing them up to those vanities that will undo them? why do we deform them with sins and vices, lessen them with education, make them dishonourable by training them up in ignoble and dishonest principles? why do we in all these ruine them from the first? At least why do we not love our selves who (for ought I know) must needs perish with them, and perish for them, for thus destroying them?
We pretend to love our Children, and thereupon we strive to make them rich, and fine, and great, and honourable: why do we then beggar them from their Childhood, with bringing them up to those vanities that will undo them? why do we deform them with Sins and vices, lessen them with education, make them dishonourable by training them up in ignoble and dishonest principles? why do we in all these ruin them from the First? At least why do we not love our selves who (for ought I know) must needs perish with them, and perish for them, for thus destroying them?
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Were we but kind to our own souls, we would be to theirs: But to fill up the measure, we play the Herods, and act the murtherers lastly upon our selves.
Were we but kind to our own Souls, we would be to theirs: But to fill up the measure, we play the Herods, and act the murderers lastly upon our selves.
We daily stifle those heavenly births of good desires and thoughts that are at any time begotten in us by the Holy Spirit, and walk on confidently to death and darkness.
We daily stifle those heavenly births of good Desires and thoughts that Are At any time begotten in us by the Holy Spirit, and walk on confidently to death and darkness.
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and henceforward act the part of the blessed Innocents; set our selves from this day to better practices, study the two grand lessons of the day, Innocence and Patience; Innocence in our lives,
and henceforward act the part of the blessed Innocents; Set our selves from this day to better practices, study the two grand Lessons of the day, Innocence and Patience; Innocence in our lives,
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and go hence, we may all meet at last, Fathers, and Mothers, and Children at the great Supper of the Lamb, and together with these blessed Innocents in the Text, follow the Lamb for evermore. Who, &c.
and go hence, we may all meet At last, Father's, and Mother's, and Children At the great Supper of the Lamb, and together with these blessed Innocents in the Text, follow the Lamb for evermore. Who, etc.
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AS face in water answers face, so does the face of the Text the face of the Church in the times we live in, where old things are past away, all things become new.
AS face in water answers face, so does the face of the Text the face of the Church in the times we live in, where old things Are passed away, all things become new.
But as where the faces are like, the minds often are not so, so the sense of the Text, and the sense of the Times are as unlike as may be, however like the words be to them.
But as where the faces Are like, the minds often Are not so, so the sense of the Text, and the sense of the Times Are as unlike as may be, however like the words be to them.
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but of War, not of Love and Unity, but of Faction and Schism, with affections and courses according, in the times. New things, such as belong to the new Man, righteousness and true holiness, passed over,
but of War, not of Love and Unity, but of Faction and Schism, with affections and courses according, in the times. New things, such as belong to the new Man, righteousness and true holiness, passed over,
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It were to be wish'd (but 'tis but meerly to be wish'd, scarce hop'd, I fear) that the sense as well as the words might fit us, that the new things in the Text, were the new ones of the Times; that the old ones here, were the old ones there;
It were to be wished (but it's but merely to be wished, scarce hoped, I Fear) that the sense as well as the words might fit us, that the new things in the Text, were the new ones of the Times; that the old ones Here, were the old ones there;
And though the new times, as now they are, will not agree with the Text, no more than these new men of the times their Sermons do in words only, at the most;
And though the new times, as now they Are, will not agree with the Text, no more than these new men of the times their Sermons do in words only, At the most;
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And the use and moral of the whole Feast, and the three solemn great days in it, is no more than that we would let old things pass, old worldly affections die, lay off the old, and become new men all;
And the use and moral of the Whole Feast, and the three solemn great days in it, is no more than that we would let old things pass, old worldly affections die, lay off the old, and become new men all;
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Be (1.) regenerate in our spirits, and new born with him upon Christmas-day. Have our old man (2.) circumcised, our old fleshly members mortified upon Circumcision-day; and be wholly renewed in all our parts upon the same,
Be (1.) regenerate in our spirits, and new born with him upon Christmas day. Have our old man (2.) circumcised, our old fleshly members mortified upon Circumcision-day; and be wholly renewed in all our parts upon the same,
as New-years-day. Begin (3.) the publick profession of our renovation, and new service with the Wise men, worshipping, adoring, and presenting him our gifts upon the Epiphany, or Twelfth; so changing our old Master,
as new year's day. Begin (3.) the public profession of our renovation, and new service with the Wise men, worshipping, adoring, and presenting him our Gifts upon the Epiphany, or Twelfth; so changing our old Master,
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of which this is the sum, That through Christ all old things, the old Law, the Law of Moses, the old corruptions of Nature, the law of sin are past away, done away,
of which this is the sum, That through christ all old things, the old Law, the Law of Moses, the old corruptions of Nature, the law of since Are passed away, done away,
and that whosoever is in Christ, in whom he is come, in him old things are past away, all things are become new, he is a new creature quite, in the words that usher in the Text:
and that whosoever is in christ, in whom he is come, in him old things Are passed away, all things Are become new, he is a new creature quite, in the words that usher in the Text:
so the parts of it will be two. 1. What since Christs coming is become of all things? What is the state of the Gospel? And 2. What upon that is become of those that are in him?
so the parts of it will be two. 1. What since Christ coming is become of all things? What is the state of the Gospel? And 2. What upon that is become of those that Are in him?
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For to understand the Text fully, we are to consider it, (1.) as a general proposition, concerning the state of the Gospel of Christ, that old things in general are past away, and all things altogether become new, through it,
For to understand the Text Fully, we Are to Consider it, (1.) as a general proposition, Concerning the state of the Gospel of christ, that old things in general Are passed away, and all things altogether become new, through it,
and him. (2.) As a particular application made to any man that is in Christ, it is truly in that state, that in him old things are past away, all things become new.
and him. (2.) As a particular application made to any man that is in christ, it is truly in that state, that in him old things Are passed away, all things become new.
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that the Gospel is a state where both all those old legalities are abolished, and heathen errors done away. (2.) In it self, that the Gospel is a new state of affairs and things, where all things are become new.
that the Gospel is a state where both all those old Legalities Are abolished, and heathen errors done away. (2.) In it self, that the Gospel is a new state of affairs and things, where all things Are become new.
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and they may all be reduced to these two heads, God's way of dealing with the Iews, and his way of dealing with the Gentiles. With the Iews first, where both the old way of his Service, and the old way of his Providence, those two grand things that include all the rest, are to be examined how they pass.
and they may all be reduced to these two Heads, God's Way of dealing with the Iews, and his Way of dealing with the Gentiles. With the Iews First, where both the old Way of his Service, and the old Way of his Providence, those two grand things that include all the rest, Are to be examined how they pass.
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His service (4.) stood much in Holy-days, new Moons, and Sabbaths, Col. ii. 16. but they were but shadows of things to come, the Body is of Christ, ver. 17. 'twas time they should be packing,
His service (4.) stood much in Holy-days, new Moons, and Sabbaths, Col. ii. 16. but they were but shadows of things to come, the Body is of christ, ver. 17. 'twas time they should be packing,
His service (5.) was especially notified by Circumcision; but Circumcision is nothing, 1 Cor. vii. 19. that is passed away indeed to purpose, the greatest passing, to pass into nothing.
His service (5.) was especially notified by Circumcision; but Circumcision is nothing, 1 Cor. vii. 19. that is passed away indeed to purpose, the greatest passing, to pass into nothing.
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there was no way into the holiest, ver. 8. whilst that was standing, 'twas but necessary that also should pass away, & neque in hoc neque in illo, the time was coming that they should neither worship in this nor that,
there was no Way into the Holiest, ver. 8. while that was standing, 'twas but necessary that also should pass away, & neque in hoc neque in illo, the time was coming that they should neither worship in this nor that,
nor that at Gerizim, nor that at Ierusalem, S. Iohn iv. No, there should not be left so much as one stone upon another, says Christ, St. Mat. xxiv. 2. that's passing away indeed.
nor that At Gerizim, nor that At Ierusalem, S. John iv. No, there should not be left so much as one stone upon Another, Says christ, Saint Mathew xxiv. 2. that's passing away indeed.
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yet costly Sacrifices, those troublesom abstinences, those unprofitable washings, those strict severities of new Moons and Sabbaths, that painful Rite of Circumcision, those long Journeys to Ierusalem to worship those empty shadows, and given us full perfect liberty of meats and drinks, and all things else;
yet costly Sacrifices, those troublesome abstinences, those unprofitable washings, those strict severities of new Moons and Sabbaths, that painful Rite of Circumcision, those long Journeys to Ierusalem to worship those empty shadows, and given us full perfect liberty of Meats and drinks, and all things Else;
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In the old way of his providence and dispensations with the Iews, He first led them only with temporal promises, fed them only with such hopes, Deut. xxxviii. no other to be found the whole old Bible over.
In the old Way of his providence and dispensations with the Iews, He First led them only with temporal promises, fed them only with such hope's, Deuteronomy xxxviii. no other to be found the Whole old bible over.
Afflictions are made our glory, 2 Cor. xii. 9. and we blessed by them, St. Mat. v. 11. our hopes higher, our promisses better, Heb. viii. 2. So let the other pass, no matter.
Afflictions Are made our glory, 2 Cor. xii. 9. and we blessed by them, Saint Mathew v. 11. our hope's higher, our promises better, Hebrew viii. 2. So let the other pass, no matter.
sometime a Plague, another while the Sword, then wild Beasts and Serpents, now Dearth and Famine, sometimes a fire from heaven, another time a gaping of the earth and swallowing all;
sometime a Plague, Another while the Sword, then wild Beasts and Serpents, now Dearth and Famine, sometime a fire from heaven, Another time a gaping of the earth and swallowing all;
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Such things are rare among us, whom God terrifies with the threats of future judgments, that we might have the longer time for our repentance and amendment;
Such things Are rare among us, whom God terrifies with the Treats of future Judgments, that we might have the longer time for our Repentance and amendment;
He opened his Disciples understandings, St. Luk. xxiv. 45. that they might understand them, and from them we have all those former Praedictions clear as the midday Sun:
He opened his Disciples understandings, Saint Luk. xxiv. 45. that they might understand them, and from them we have all those former Predictions clear as the midday Sun:
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Fifthly, Gods way then with them was by Rites and Ceremonies, old things which neither we, nor our old fathers were able to bear, if we believe St. Peter, Acts xv. 10. these, to be sure, a good providence for us that they were among the things that were done away, 2 Cor. iii. 7, 11. Lastly, The very subject, as we may say, of his Providence, is altered too.
Fifthly, God's Way then with them was by Rites and Ceremonies, old things which neither we, nor our old Father's were able to bear, if we believe Saint Peter, Acts xv. 10. these, to be sure, a good providence for us that they were among the things that were done away, 2 Cor. iii. 7, 11. Lastly, The very Subject, as we may say, of his Providence, is altered too.
In the days of old it was commonly none but the rich and honourable, very few else that were imployed in the great services of the Law, insomuch as it was a Proverb, Spiritus Sanctus non requiescit super animan pauperis;
In the days of old it was commonly none but the rich and honourable, very few Else that were employed in the great services of the Law, insomuch as it was a Proverb, Spiritus Sanctus non requiescit super animan pauperis;
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But now the contrary, NONLATINALPHABET the poor are preach'd to, and the poor preach too, and Blessed are the poor. The way of Gods dispensation is strangely changed, that old way past too.
But now the contrary, the poor Are preached to, and the poor preach too, and Blessed Are the poor. The Way of God's Dispensation is strangely changed, that old Way passed too.
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What can we then do less than pass our selves into his service, under his protection? Than pass our souls and spirits out of our lips in praises and thanksgiving? That all those beggarly Elements,
What can we then do less than pass our selves into his service, under his protection? Than pass our Souls and spirits out of our lips in praises and thanksgiving? That all those beggarly Elements,
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as the Apostle calls them, Gal. iv. 9. those temporal promises and threats; that heavie slavish servitude, that dealing with us as with untoward children under the rod,
as the Apostle calls them, Gal. iv. 9. those temporal promises and Treats; that heavy slavish servitude, that dealing with us as with untoward children under the rod,
that we are now at the liberty of Sons, and the honour of being the friends of God, such to whom God is now pleased in Christ to reveal his secrets and mysteries so long hidden, even from the beginning of the world, as the Apostle speaks, Eph. iii. 9. and into which the Angels desire to look into, 1 Pet. i. 13. That he hath now revealed them unto babes, Mat. xi. 25. That no condition now, be it never so poor,
that we Are now At the liberty of Sons, and the honour of being the Friends of God, such to whom God is now pleased in christ to reveal his secrets and Mysteres so long hidden, even from the beginning of the world, as the Apostle speaks, Ephesians iii. 9. and into which the Angels desire to look into, 1 Pet. i. 13. That he hath now revealed them unto babes, Mathew xi. 25. That no condition now, be it never so poor,
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and Land of darkness, saith the Prophet; they knew not God, saith the Apostle, Rom. i. having their understanding darkned, because of the blindness of their heart, Eph. vi. 18. All these shaddows are disperst, all this darkness past away when Zacharies day spring rose upon them;
and Land of darkness, Says the Prophet; they knew not God, Says the Apostle, Rom. i. having their understanding darkened, Because of the blindness of their heart, Ephesians vi. 18. All these shadows Are dispersed, all this darkness passed away when Zacharies day spring rose upon them;
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that they were alienated, wholly alienated from the life of God through the ignorance that was in them, Eph. iv. 18. walking after their own lusts,
that they were alienated, wholly alienated from the life of God through the ignorance that was in them, Ephesians iv. 18. walking After their own Lustiest,
and in the vanities of their wicked mind, being delivered up to the Prince of the air, who wholly ruled and worked in them, Eph. ii. 2. But these things were passed over by the mercy of God in Christ,
and in the vanities of their wicked mind, being Delivered up to the Prince of the air, who wholly ruled and worked in them, Ephesians ii. 2. But these things were passed over by the mercy of God in christ,
Indeed for a while, till the Children were first served, or at least first offered meat, it was, Go not into the way of the Gentiles, St. Mat. x. 5. But when Christ had now compleated his work,
Indeed for a while, till the Children were First served, or At least First offered meat, it was, Go not into the Way of the Gentiles, Saint Mathew x. 5. But when christ had now completed his work,
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In those times of ignorance God winked at them, tolerated, or at least not punished them, saies St. Paul, Acts xvii. 30. But now he commandeth all men every where to repent, says he;
In those times of ignorance God winked At them, tolerated, or At least not punished them, Says Saint Paul, Acts xvii. 30. But now he commands all men every where to Repent, Says he;
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Thus we have another ground of thanks and praise, that God has not only freed us from the servitude of the Law, but from the slavery of Satan; not only from the dusky shadows of the Iewish, but from the dismal darkness of the Gentile Coasts. Let not this pass further without a Song of praise.
Thus we have Another ground of thanks and praise, that God has not only freed us from the servitude of the Law, but from the slavery of Satan; not only from the dusky shadows of the Jewish, but from the dismal darkness of the Gentile Coasts. Let not this pass further without a Song of praise.
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a King with an Ecce, Ecce venit, both in Prophet and Evangelist; Behold thy King commeth, says Zachary, Zach. ix. 9. and S. Matthew xxi. 5. says the same. A King worth beholding:
a King with an Ecce, Ecce venit, both in Prophet and Evangelist; Behold thy King comes, Says Zachary, Zach ix. 9. and S. Matthew xxi. 5. Says the same. A King worth beholding:
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A perfect Law, S. James. i. 25. A Law of liberty, chap. ii. 12. A royal Law, ver. 8. of the same Chapter, The Law of the Spirit of life in Christ Iesus, Rom. viii. 2. The old Law was a bondage, this new one makes us free, as it follows there.
A perfect Law, S. James. i. 25. A Law of liberty, chap. ii. 12. A royal Law, ver. 8. of the same Chapter, The Law of the Spirit of life in christ Iesus, Rom. viii. 2. The old Law was a bondage, this new one makes us free, as it follows there.
an universal Church, all the Gentiles also new come in, the utmost parts of the earth, the confines of it, Psal. ii. 4. A new Kingdom there is come too;
an universal Church, all the Gentiles also new come in, the utmost parts of the earth, the confines of it, Psalm ii. 4. A new Kingdom there is come too;
those exceeding great and precious promises reserv'd for us, 2 S. Pet. i. 4. They under the Law were led like Children with the nuts and rattles of temporal promises and rewards:
those exceeding great and precious promises reserved for us, 2 S. Pet. i. 4. They under the Law were led like Children with the nuts and rattles of temporal promises and rewards:
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we find both new now, Heb. ix. 15. I will make a new Covenant, says God, Ier. xxxi. 31. And he did so, says the Apostle, Heb. viii. 6. But what was it? I will put my Laws into their mind,
we find both new now, Hebrew ix. 15. I will make a new Covenant, Says God, Jeremiah xxxi. 31. And he did so, Says the Apostle, Hebrew viii. 6. But what was it? I will put my Laws into their mind,
and their sins and their iniquities will I remember no more, ver. 10. 12. a Covenant of pardon and remission, such as the Sacrifices of the Law could not give, were not able.
and their Sins and their iniquities will I Remember no more, ver. 10. 12. a Covenant of pardon and remission, such as the Sacrifices of the Law could not give, were not able.
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And new Books we have it written in, as authentick as those old ones in the Iewish Canon, where we may find all seal'd by the testimony of the Spirit, Heb. vi. the Author of the new Testament as well as of the old.
And new Books we have it written in, as authentic as those old ones in the Jewish Canon, where we may find all sealed by the testimony of the Spirit, Hebrew vi. the Author of the new Testament as well as of the old.
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6. The new Church has its new Sacraments. Ite & Baptizata, for Ite & Circumcidite; Baptism for Circumcision, and the Lords Supper for the Passeover; in both which of ours there is more than was in theirs, in those legal Ceremonies;
6. The new Church has its new Sacraments. Item & Baptizata, for Item & Circumcidite; Baptism for Circumcision, and the lords Supper for the Passover; in both which of ours there is more than was in theirs, in those Legal Ceremonies;
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a spirit that will cause us to walk in Gods Statutes, keep his Commandments, and do them, Ezek. xxxvi. 27. a new thing indeed, that can make the Beasts of the Field to honour him,
a Spirit that will cause us to walk in God's Statutes, keep his commandments, and do them, Ezekiel xxxvi. 27. a new thing indeed, that can make the Beasts of the Field to honour him,
And from this spirit it is that we (12.) receive new life and vigour, that we walk not under the Gospel so dully and coldly as they under the Law, where the outward work to the letter serv'd the turn;
And from this Spirit it is that we (12.) receive new life and vigour, that we walk not under the Gospel so dully and coldly as they under the Law, where the outward work to the Letter served the turn;
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To which, lastly, there is a new inheritance annexed, a new Heaven, and a new Earth, which we may look for according to his promise, 2 St. Pet. iii. 13.
To which, lastly, there is a new inheritance annexed, a new Heaven, and a new Earth, which we may look for according to his promise, 2 Saint Pet. iii. 13.
And are not these new things all good news, worth our rejoycings? Can we be ever old that enjoy such mercies? are they not enough to revive the dying spirit,
And Are not these new things all good news, worth our rejoicings? Can we be ever old that enjoy such Mercies? Are they not enough to revive the dying Spirit,
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nay to raise the dead one to set forth his praises, who thus renews us as the Eagle renews his mercies to us every morning, makes us Kings and Priests, gives us easie Laws,
nay to raise the dead one to Set forth his praises, who thus renews us as the Eagl renews his Mercies to us every morning, makes us Kings and Priests, gives us easy Laws,
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sin and the Law are both dead to him, they can hold him no longer, he is alive unto God, Rom. vi. 11. new created in righteousness and true holiness.
since and the Law Are both dead to him, they can hold him no longer, he is alive unto God, Rom. vi. 11. new created in righteousness and true holiness.
Will you have it more particular? Why first then, the Heathen ignorance and error that is past with them, they are enlightned, Heb. vi. they know God, and are known of him;
Will you have it more particular? Why First then, the Heathen ignorance and error that is passed with them, they Are enlightened, Hebrew vi. they know God, and Are known of him;
in them they walkt once, Ephes. ii. 2. such they were some of them, 1 Cor. vi. 11. but now they are washt, but now they are sanctified, but now they are justified.
in them they walked once, Ephesians ii. 2. such they were Some of them, 1 Cor. vi. 11. but now they Are washed, but now they Are sanctified, but now they Are justified.
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they are oblig'd to no differences of meats; no Iewish Sabbatizing, no Circumcision, no one particular place of Worship, no legal Rites or Ceremonies, Christ having abolished in his flesh the Law of Commandments, says S. Paul, contained in ordinances, Ephes. ii. 15. We are now at liberty, he has made us free.
they Are obliged to no differences of Meats; no Jewish Sabbatizing, no Circumcision, no one particular place of Worship, no Legal Rites or Ceremonies, christ having abolished in his Flesh the Law of commandments, Says S. Paul, contained in ordinances, Ephesians ii. 15. We Are now At liberty, he has made us free.
God leads us now by spiritual and eternal promises, he threatens spiritual and everlasting punishments, guides us by a clearer light than Prophesie, the evidence of the Word and Spirit, ties us not up to the Covenant of Works, nor empty Ceremonies; these things are past:
God leads us now by spiritual and Eternal promises, he threatens spiritual and everlasting punishments, guides us by a clearer Light than Prophesy, the evidence of the Word and Spirit, ties us not up to the Covenant of Works, nor empty Ceremonies; these things Are past:
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He reckons not of us by our wealth, or honour, or learning, or our parts, we know no man so now, ver. 16. not Christ so now according to the flesh; we value not any man now for any thing but holiness and righteousness,
He reckons not of us by our wealth, or honour, or learning, or our parts, we know no man so now, ver. 16. not christ so now according to the Flesh; we valve not any man now for any thing but holiness and righteousness,
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but cast all behind his back as old rags and dirt, to press forward to the mark for the price of the high calling of God in Christ Iesus, Phil. iii. 14. This is the new Creature, the new man, in whom old things are past away, and all things become new.
but cast all behind his back as old rags and dirt, to press forward to the mark for the price of the high calling of God in christ Iesus, Philip iii. 14. This is the new Creature, the new man, in whom old things Are passed away, and all things become new.
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and we remain in our old sins still? every thing be cloth'd with a new lustre, we only appear in our old rags still? Certainly we cannot judge it reasonable.
and we remain in our old Sins still? every thing be clothed with a new lustre, we only appear in our old rags still? Certainly we cannot judge it reasonable.
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and be renewed in the spirit of our minds, and put on that new man which after God is created in righteousness and true holiness, Eph. iv. 22, 23, 24. 'Tis his counsel must be our practise.
and be renewed in the Spirit of our minds, and put on that new man which After God is created in righteousness and true holiness, Ephesians iv. 22, 23, 24. It's his counsel must be our practice.
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The new entred year calls for it, the Text calls for it, the Blood of Christ spent at his Circumcision lately past, which yet this day (and some days still to come) commemorate, cries for it, that we would no longer count the blood of the new Covenant an unholy thing, but betake us to it,
The new entered year calls for it, the Text calls for it, the Blood of christ spent At his Circumcision lately passed, which yet this day (and Some days still to come) commemorate, cries for it, that we would no longer count the blood of the new Covenant an unholy thing, but betake us to it,
Let him now begin his new reign in you, let his new Commandment of Love be obeyed by you, his Church, purchased so dearly, not be cowardly deserted by you;
Let him now begin his new Reign in you, let his new Commandment of Love be obeyed by you, his Church, purchased so dearly, not be cowardly deserted by you;
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And to begin the sooner, we shall set upon it without either the Circumstances before or after in the verse, or the Ceremonies either of Preamble, or of Division of the words.
And to begin the sooner, we shall Set upon it without either the circumstances before or After in the verse, or the Ceremonies either of Preamble, or of Division of the words.
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and Promises were now terminated, and at an end in this NONLATINALPHABET in this Iesus: the Greeks and Gentiles taken in too, to fulfill all that had been before named or spoken any way concerning him.
and Promises were now terminated, and At an end in this in this Iesus: the Greeks and Gentiles taken in too, to fulfil all that had been before nam or spoken any Way Concerning him.
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and the Name of Iesus is the very Amen to it, Rev. iii. 14. All the Promises of God, too, in him are yea, and in him Amen, says the Apostle, 2 Cor. i. 20. His very name is the Amen, Rev. iii. 14. The faithful and true witness in the same verse. Absolutely faithful and true, Rev. xix. 11. Nay, This same Name Iesus, from NONLATINALPHABET, to save, was rightly given him in this sense,
and the Name of Iesus is the very Amen to it, Rev. iii. 14. All the Promises of God, too, in him Are yea, and in him Amen, Says the Apostle, 2 Cor. i. 20. His very name is the Amen, Rev. iii. 14. The faithful and true witness in the same verse. Absolutely faithful and true, Rev. xix. 11. Nay, This same Name Iesus, from, to save, was rightly given him in this sense,
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A Name so powerful (3.) that pronounced even by some that followed not Christ with the Apostles, St. Luke ix. 49. that were not of so confident a faith,
A Name so powerful (3.) that pronounced even by Some that followed not christ with the Apostles, Saint Lycia ix. 49. that were not of so confident a faith,
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So mighty (4.) that in it many of those also cast out devils, did many wonderful works, St. Mat. xvii. 22. to whom he will profess he never knew them, who must therefore at last depart down to those Devils they cast out;
So mighty (4.) that in it many of those also cast out Devils, did many wondered works, Saint Mathew xvii. 22. to whom he will profess he never knew them, who must Therefore At last depart down to those Devils they cast out;
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If ye shall ask any thing in my name, I will do it, says Christ, St. Ioh. xiv. 14. whatsoever it be, verse 13. and my Father will do it too, St. Ioh. xv. 16. In a word, Iesus signiffes a Saviour,
If you shall ask any thing in my name, I will do it, Says christ, Saint John xiv. 14. whatsoever it be, verse 13. and my Father will do it too, Saint John xv. 16. In a word, Iesus signiffes a Saviour,
The whole together nothing, but the Angels comment upon the name Iesus, nothing but the interpretation of the name: where we consider first, that 'tis a royal name, the name of a King; not of any King neither, but a King by succession;
The Whole together nothing, but the Angels comment upon the name Iesus, nothing but the Interpretation of the name: where we Consider First, that it's a royal name, the name of a King; not of any King neither, but a King by succession;
so highly exalted is this name Iesus, Phil. ii. 9. So highly, that some Commentators and Grammarians would have it the same with the Name Iehovah; then surely 'tis full of Majesty and Glory:
so highly exalted is this name Iesus, Philip ii. 9. So highly, that Some Commentators and Grammarians would have it the same with the Name Jehovah; then surely it's full of Majesty and Glory:
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NONLATINALPHABET only, say they, is added either to make it effable, which was before ineffable; to make it possible and lawful to be uttered, which was before scarce either;
only, say they, is added either to make it effable, which was before ineffable; to make it possible and lawful to be uttered, which was before scarce either;
so infinite was the Majesty of that great Name: Or (2.) to intimate to us that God now is become man, NONLATINALPHABET taken out of NONLATINALPHABET which signifies a man,
so infinite was the Majesty of that great Name: Or (2.) to intimate to us that God now is become man, taken out of which signifies a man,
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Whether this Criticism will hold or no, the name Emmanuel, which, says S. Matthew, was fulfilled in this of Iesus, so fulfilled that the Evangelist quotes the Prophets words of calling him Emmanuel, fulfilled in the calling of him Iesus, S. Matih. i. 21, 22, 23. as if both were the same;
Whither this Criticism will hold or no, the name Emmanuel, which, Says S. Matthew, was fulfilled in this of Iesus, so fulfilled that the Evangelist quotes the prophets words of calling him Emmanuel, fulfilled in the calling of him Iesus, S. Math. i. 21, 22, 23. as if both were the same;
and the Angel telling us in his interpretation and reason of the Name, that he was the Son of the Highest, intimates it was a Name of the highest Majesty and Glory.
and the Angel telling us in his Interpretation and reason of the Name, that he was the Son of the Highest, intimates it was a Name of the highest Majesty and Glory.
And what can we say upon it less than burst out with the Psalmist into a holy exclamation, O Lord our Governour, O Lord our Iesus, how excellent is thy name in all the world!
And what can we say upon it less than burst out with the Psalmist into a holy exclamation, Oh Lord our Governor, Oh Lord our Iesus, how excellent is thy name in all the world!
It is all cloth'd with Majesty and Honour, it is deckt with light, it spreads out it self in the Heavens like a curtain, it lays the beams of its chamber in the waters, it makes the cloud its Chariot, it comes riding to us upon the wings of the wind, the Holy Spirit breaths it full upon us, it makes the Angels its Spirit to convey it, it makes the Ministers of it a flaming fire, it laid the foundation of the earth, it covers the deep with its wings, covers Heaven and Earth with the Majesty of its glory.
It is all clothed with Majesty and Honour, it is decked with Light, it spreads out it self in the Heavens like a curtain, it lays the beams of its chamber in the waters, it makes the cloud its Chariot, it comes riding to us upon the wings of the wind, the Holy Spirit breathes it full upon us, it makes the Angels its Spirit to convey it, it makes the Ministers of it a flaming fire, it laid the Foundation of the earth, it covers the deep with its wings, covers Heaven and Earth with the Majesty of its glory.
Iesus is a word of which I may more justly say, as Tully says of the Greek NONLATINALPHABET that it contains so much ut Latino uno verbo exprimi non possit, It cannot be exprest in any one Latin or English word, or any one indeed besides it self.
Iesus is a word of which I may more justly say, as Tully Says of the Greek that it contains so much ut Latino Uno verbo exprimi non possit, It cannot be expressed in any one Latin or English word, or any one indeed beside it self.
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no Mercy out of Iesus, no Grace but from Iesus, no Name under heaven given by which we can be saved, but the Name of Iesus, Acts iv. We are Baptized in the Name of Iesus, Acts xix. 5. We receive remission of our sins in the Name of Iesus. Ye are justified in the Name of the Lord Iesus, 1 Cor. vi. 11. Ye are sanctified in the Name of the Lord Iesus, in the same verse. We are glorified by the Name of Iesus, in that Name we live, in that name we die. To Iesus it is we run for grace and assistance whilst we live.
no Mercy out of Iesus, no Grace but from Iesus, no Name under heaven given by which we can be saved, but the Name of Iesus, Acts iv. We Are Baptised in the Name of Iesus, Acts xix. 5. We receive remission of our Sins in the Name of Iesus. You Are justified in the Name of the Lord Iesus, 1 Cor. vi. 11. You Are sanctified in the Name of the Lord Iesus, in the same verse. We Are glorified by the Name of Iesus, in that Name we live, in that name we die. To Iesus it is we run for grace and assistance while we live.
We have all in Iesus, (1.) He is the light that lighteth every one that comes into the world, St. John i. 9. (2.) He's the meat that never perishes, S. John vi. 27. and feeds us up to everlasting life, S. Iohn vi. 54. (3.) He's the cure and medicine of all our maladies.
We have all in Iesus, (1.) He is the Light that lights every one that comes into the world, Saint John i. 9. (2.) He's the meat that never Perishes, S. John vi. 27. and feeds us up to everlasting life, S. John vi. 54. (3.) He's the cure and medicine of all our maladies.
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Curari desideras medicus est, si febribus aestuas fons est, si gravaris iniquitate justitia est, si auxilio indiges virtus est, si mortem times vita est, si ire desideras via est, si tenebras fugis lux est, si cibum appetis alimentum est.
Curari desideras medicus est, si febribus aestuas fons est, si gravaris iniquitate justitia est, si Auxilio indiges virtus est, si mortem times vita est, si ire desideras via est, si Darkness fugis lux est, si Food appetis alimentum est.
What is it that thou desirest, that he is not, that this name will not afford thee? Why, it heals our sicknesses, it supports our infirmities, it supplies our necessities, it instructs our ignorances, it defends us from dangers, it conquers temptations, it inflames our coldnesses, it lightens our understandings, it rectifies our wills, it subdues our passions, it raises our spirits,
What is it that thou Desirest, that he is not, that this name will not afford thee? Why, it heals our Sicknesses, it supports our infirmities, it supplies our necessities, it instructs our ignorances, it defends us from dangers, it conquers temptations, it inflames our Coldnesses, it lightens our understandings, it Rectifies our wills, it subdues our passion, it raises our spirits,
insomuch as it makes the Virgins therefore love thee, says the Spouse there, in the fore-cited place of the Canticles, Mel in ore, in aure melos, in corde subilus, says S. Bernard, 'Tis honey in the mouth, 'tis musick in the ear, 'tis melody in the heart.
insomuch as it makes the Virgins Therefore love thee, Says the Spouse there, in the forecited place of the Canticles, Mell in over, in Aure melos, in cord subilus, Says S. Bernard, It's honey in the Mouth, it's music in the ear, it's melody in the heart.
Gyra & regyra, versa & reversa, says the devout S. Bernard, & non invenies pacem vel requiem nisi in solo Iesu. Quapropter si quiescere vis pone Iesus ut signaculum super cor tuum, quia tranquillus ipse tranquillat omnia.
Gyra & regyra, versa & reversa, Says the devout S. Bernard, & non Invenies pacem vel requiem nisi in solo Iesu. Quapropter si quiescere vis pone Iesus ut signaculum super cor tuum, quia tranquillus ipse tranquillat omnia.
Turn you, and turn you again, which way you will, which way you can, you can never find such peace and quiet as there is in Iesus, you will find none any where but in him.
Turn you, and turn you again, which Way you will, which Way you can, you can never find such peace and quiet as there is in Iesus, you will find none any where but in him.
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For 'tis remarkable that the holy Martyr there calls out upon the Name of Iesus rather than that of Christ, as if that only were the name to hold by in our last and greatest agonies.
For it's remarkable that the holy Martyr there calls out upon the Name of Iesus rather than that of christ, as if that only were the name to hold by in our last and greatest agonies.
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Nor is it to be forgotten that this Name was set upon the Cross, over our Saviours head, to teach us that 'tis a Name which set upon the head of all our Crosses will make them easie;
Nor is it to be forgotten that this Name was Set upon the Cross, over our Saviors head, to teach us that it's a Name which Set upon the head of all our Crosses will make them easy;
nor heighth, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Iesus, ver. 38, 39. This same Iesus at the end fixes and fastens all:
nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in christ Iesus, ver. 38, 39. This same Iesus At the end fixes and fastens all:
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Methinks St. Paul seems to find a kind of delight and sweetness in the very repeating it, he so often uses it, begins and ends his Epistles with it, garnishes them all through with it, scarce uses the very name of Christ without it;
Methinks Saint Paul seems to find a kind of delight and sweetness in the very repeating it, he so often uses it, begins and ends his Epistles with it, garnishes them all through with it, scarce uses the very name of christ without it;
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as if it even sweetned that, at least made it sweeter, and made the Oyl and Chrism with which Christ himself was anointed, run more merrily and freely to the very skirts of his clothing.
as if it even sweetened that, At least made it Sweeten, and made the Oil and Chrism with which christ himself was anointed, run more merrily and freely to the very skirts of his clothing.
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Who was ever in such fear that it could not strengthen? who in any danger that it could not deliver? who in so great anxiety that it did not quiet? who in any despair that it could not comfort and revive? That we are not sensible of it is our own dulness and experience.
Who was ever in such Fear that it could not strengthen? who in any danger that it could not deliver? who in so great anxiety that it did not quiet? who in any despair that it could not Comfort and revive? That we Are not sensible of it is our own dullness and experience.
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our very prayers would seem imperfect which ended not in this very Name. Our days would look dark and heavy which were not lightned with the Name of the Son of Righteousness; Our nights but sad and dolesom which we entred not with this sweet Name, when we lay down without commending our selves to God in it.
our very Prayers would seem imperfect which ended not in this very Name. Our days would look dark and heavy which were not lightened with the Name of the Son of Righteousness; Our nights but sad and dolesome which we entered not with this sweet Name, when we lay down without commending our selves to God in it.
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This setting forth Iesus a Saviour in the front, is that which saves us all the year through, from all the unlucky and unfortunate days that men call in it.
This setting forth Iesus a Saviour in the front, is that which saves us all the year through, from all the unlucky and unfortunate days that men call in it.
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but they rejoyce, and laugh, and sing, Hills and Vallies too, being thus blest in the entrance of the year with this happy Name. I end this point (though so sweet that I part with it unwillingly) with a stave or two of devout Bernards Jubile or Hymn upon it.
but they rejoice, and laugh, and sing, Hills and Valleys too, being thus blessed in the Entrance of the year with this happy Name. I end this point (though so sweet that I part with it unwillingly) with a stave or two of devout Bernards Jubilee or Hymn upon it.
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There is nothing sweeter to be sung of, nothing more delightful to be heard, nothing more pleasant to be thought of than this Iesus. Iesus the delight of hearts, the light of minds, above all joy, above all we can desire;
There is nothing Sweeten to be sung of, nothing more delightful to be herd, nothing more pleasant to be Thought of than this Iesus. Iesus the delight of hearts, the Light of minds, above all joy, above all we can desire;
Give us but a taste and relish of the sweetness of thy blessed Name, O Iesus, and we shall also sing of it all the day long, and praise thy Name for ever and ever, and sing with the same Father, Iesu Decus Angelicum, in aure dulce can•icum, in ore mel mir•fic•m, in csrde nectar coelicum, O Jesu, thou joy and glory of Men and Angels, thy Name is Musick in our ears, honey in our mouths, heavenly nectar to our hearts, all sweetness, all pleasure to us throughout, wonderful sweet. VI.
Give us but a taste and relish of the sweetness of thy blessed Name, Oh Iesus, and we shall also sing of it all the day long, and praise thy Name for ever and ever, and sing with the same Father, Iesu Decus Angelicum, in Aure dulce can•icum, in over mel mir•fic•m, in csrde nectar coelicum, Oh Jesu, thou joy and glory of Men and Angels, thy Name is Music in our ears, honey in our mouths, heavenly nectar to our hearts, all sweetness, all pleasure to us throughout, wondered sweet. VI.
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Wonderful is one of the names the Prophet calls him by, Isa. ix. 6. And Cabalistical wits have pickt wonders out of it from every letter in all three languages.
Wondered is one of the names the Prophet calls him by, Isaiah ix. 6. And Cabalistical wits have picked wonders out of it from every Letter in all three languages.
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Iod signifies a hand, Schin a tooth, Vau a nail or hook, and Ain an eye: the hand is the instrument of power, the teeth one of the instruments of voices and words, the nail an instrument in his passion,
God signifies a hand, Schin a tooth, Vau a nail or hook, and Ain an eye: the hand is the Instrument of power, the teeth one of the Instruments of voices and words, the nail an Instrument in his passion,
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In the Greek there are six letters NONLATINALPHABET, which according to the old device of vailing names in numbers, amount to the number of 888. the first letter is 10. the second 8. the third 200. the fourth 70. the fifth 400. and the last 300. which put all together, make up that number:
In the Greek there Are six letters, which according to the old device of vailing names in numbers, amount to the number of 888. the First Letter is 10. the second 8. the third 200. the fourth 70. the fifth 400. and the last 300. which put all together, make up that number:
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and by reason that eight is the number they say of the Resurrection, that falling out the eighth day, the day after the Sabbath, which is the seventh, include this Mystery, That in Iesus is our rest and Resurrection, to eternal quiet.
and by reason that eight is the number they say of the Resurrection, that falling out the eighth day, the day After the Sabbath, which is the seventh, include this Mystery, That in Iesus is our rest and Resurrection, to Eternal quiet.
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the seventh is but a short day of rest whilst we are here, 'tis only the eighth day that follows after all, which must close up all in everlasting glory, free from all labour, pain,
the seventh is but a short day of rest while we Are Here, it's only the eighth day that follows After all, which must close up all in everlasting glory, free from all labour, pain,
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Tunc ad mortales veniet mortalibus ipsis, In terris similis natus patris omnipotentis Corpore vestitus, vocales quatuor, autem Fert, non vocalesque duas, binum geniorum.
Tunc ad mortales Come mortalibus Ipse, In terris Similis Born patris omnipotentis Corpore vestitus, vocales quatuor, autem Fert, non vocalesque Duas, binum geniorum.
Sed quae fit numeri totius summa docebo, Namque octo monades, totidem decades super ista, Atque hecatontadas octo, infidis significabit Hominibus nomen. T•• vero mente teneto.
Said Quae fit Numeri totius summa I will teach, Namque Octo monads, totidem decades super ista, Atque hecatontadas Octo, infidis significabit Hominibus Nome. T•• vero mente teneto.
There shall come, says she, into the earth the Son of the Almighty Father, clothed with flesh like unto us. Four Vowels and two Consonants shall his name consist of,
There shall come, Says she, into the earth the Son of the Almighty Father, clothed with Flesh like unto us. Four Vowels and two Consonants shall his name consist of,
No man can pronounce it right neither, without an immediate assistance from above, 1 Cor. xii. 3. No man can say, the Lord Iesus, but by the Holy Ghost.
No man can pronounce it right neither, without an immediate assistance from above, 1 Cor. xii. 3. No man can say, the Lord Iesus, but by the Holy Ghost.
3. In the Latin we have five letters, IESVS, and by the old short way of writing among the Romans, of the first letter for the whole word, the subtle fanciers of the Cabala will tell us these five letters in the Name of Iesus intimate the fulness of its perfection, that it is jucundum, efficax, sanctum, verum, salutiferum, that it is full of joy, efficacy, sanctity, verity, and salvation. Thus you see we have so rendred it as to find the Mystery in English name, that it is a sweet and joyful Name,
3. In the Latin we have five letters, JESUS, and by the old short Way of writing among the Roman, of the First Letter for the Whole word, the subtle fanciers of the Cabala will tell us these five letters in the Name of Iesus intimate the fullness of its perfection, that it is jucundum, Effective, sanctum, verum, salutiferum, that it is full of joy, efficacy, sanctity, verity, and salvation. Thus you see we have so rendered it as to find the Mystery in English name, that it is a sweet and joyful Name,
I should add one Mystery more, NONLATINALPHABET which is in the Hebrew Name of Iesus is, say they, a letter with three equal fangs joyn'd all together,
I should add one Mystery more, which is in the Hebrew Name of Iesus is, say they, a Letter with three equal fangs joined all together,
and yet a NONLATINALPHABET besides (as we told you before) for the Humanity. So a perfect Saviour of both Natures, expressed perfectly in his Name. God and Man,
and yet a beside (as we told you before) for the Humanity. So a perfect Saviour of both Nature's, expressed perfectly in his Name. God and Man,
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and is it not then a wonder that it should yet be new? But theirs were given them by men, this him by an Angel. Theirs signified only a temporal deliverance, this spiritual and temporal both:
and is it not then a wonder that it should yet be new? But theirs were given them by men, this him by an Angel. Theirs signified only a temporal deliverance, this spiritual and temporal both:
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for us to pay our duty and homage to, ver. 9. 'Tis a Name of blessing and adoration, says our last point, Venerandum nomen Iesu, a Name to be blessed and adored.
for us to pay our duty and homage to, ver. 9. It's a Name of blessing and adoration, Says our last point, Venerandum Nome Iesu, a Name to be blessed and adored.
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If afflictions and troubles press hard upon thee, and embitter all thy days, this Name is the tree whose wood will sweeten the bitterest waters, cut down a branch of it and throw it in.
If afflictions and Troubles press hard upon thee, and embitter all thy days, this Name is the tree whose wood will sweeten the Bitterest waters, Cut down a branch of it and throw it in.
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When we hear the Name of Iesus, I suppose there is none so little Christian but that he will confess, I may lift up my heart and praise him for the mercy and benefits that I remember,
When we hear the Name of Iesus, I suppose there is none so little Christian but that he will confess, I may lift up my heart and praise him for the mercy and benefits that I Remember,
whether there were ever such a Name to be sav'd by, and we not rather sav'd every one in his own? Is it not high time to revive this honour to it, that the world may know we acknowledge him to be God, to be the Lord,
whither there were ever such a Name to be saved by, and we not rather saved every one in his own? Is it not high time to revive this honour to it, that the world may know we acknowledge him to be God, to be the Lord,
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and blessing, and praising, and sanctifying of his Name, and making of it to be glorious, of a glory due to his Name, Psal. xxix. 2. of the honour of his Name to be sung forth, Psal, lxvi. 2. And sure the Scripture knows how to speak.
and blessing, and praising, and sanctifying of his Name, and making of it to be glorious, of a glory due to his Name, Psalm xxix. 2. of the honour of his Name to be sung forth, Psalm, lxvi. 2. And sure the Scripture knows how to speak.
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yet thus much we have certain thence, that (1.) the honour done to his Name, be it by words or any expression else, (for all our outward expressions have the same ground and reason) are duties of the Text: And that (2.) the Name of Iesus being now the Name of God, it can be no superstition to do the same to that.
yet thus much we have certain thence, that (1.) the honour done to his Name, be it by words or any expression Else, (for all our outward expressions have the same ground and reason) Are duties of the Text: And that (2.) the Name of Iesus being now the Name of God, it can be no Superstition to do the same to that.
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and a Benedictus; when ever they mentioned it, they bowed themselves, and added always, Blessed for ever, or blessed for evermore, as you have St. Paul, Rom. i. 25. 2 Cor. i. 3. Ephes. i. 3. 1 Pet. i. 3. 2 Cor. xi. 21. 1 Tim. vi. 15. nay, doing no less to the Name of Christ, Rom. ix. 5. mentioning him there with the same words after it.
and a Benedictus; when ever they mentioned it, they bowed themselves, and added always, Blessed for ever, or blessed for evermore, as you have Saint Paul, Rom. i. 25. 2 Cor. i. 3. Ephesians i. 3. 1 Pet. i. 3. 2 Cor. xi. 21. 1 Tim. vi. 15. nay, doing no less to the Name of christ, Rom. ix. 5. mentioning him there with the same words After it.
Lo, these are your Christians, these your professors to worship Iesus, men that cannot so much as speak well of his Name, which they pretend to be saved by!
Lo, these Are your Christians, these your professors to worship Iesus, men that cannot so much as speak well of his Name, which they pretend to be saved by!
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'Tis reported of the holy Ignatius, that the Name of Iesus was so frequently in his mouth, that it was even found written in his heart when he was dead, found written there in golden Characters:
It's reported of the holy Ignatius, that the Name of Iesus was so frequently in his Mouth, that it was even found written in his heart when he was dead, found written there in golden Characters:
Nay lastly, begin and end all our works and actions with it, do all in the name of the Lord Iesus, Col. iii. 17. whatsoever we do in word or deed, says the Apostle there:
Nay lastly, begin and end all our works and actions with it, do all in the name of the Lord Iesus, Col. iii. 17. whatsoever we do in word or deed, Says the Apostle there:
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and when he comes, may he receive them, to sing Praises and Allelujahs to his blessed Name, amidst the Saints and Angels, in his glorious Kingdom for ever.
and when he comes, may he receive them, to sing Praises and Hallelujahs to his blessed Name, amid the Saints and Angels, in his glorious Kingdom for ever.
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Never had Journey better success, never pains more happily bestowed, than in the Text, and on the Day. Christ, the end of all our travel, the full reward of all our pains, was here this Day found by the Wise men after a twelve days Journey.
Never had Journey better success, never pains more happily bestowed, than in the Text, and on the Day. christ, the end of all our travel, the full reward of all our pains, was Here this Day found by the Wise men After a twelve days Journey.
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Double holiness said I? trebble I may say, and more. Three Epiphanies the Church reckons upon this Day ▪ Christ, three sundry and divers ways manifested to the world. (1.) The first to the Wise men, Strangers,
Double holiness said I? treble I may say, and more. Three Epiphanies the Church reckons upon this Day ▪ christ, three sundry and diverse ways manifested to the world. (1.) The First to the Wise men, Strangers,
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and Gentiles, by a Star. (2.) The second to the Iews by a voice from Heaven; and the Holy Ghost descending thence in form of a Dove upon him at his Baptism. (3.) The third to his own Country-men of Galilee, at the Marriage at Cana, by his first Miracle. All three commemorated upon this Day; the first in the Gospel, the other two in the two second Lessons for the Day.
and Gentiles, by a Star. (2.) The second to the Iews by a voice from Heaven; and the Holy Ghost descending thence in from of a Dove upon him At his Baptism. (3.) The third to his own Countrymen of Galilee, At the Marriage At Cana, by his First Miracle. All three commemorated upon this Day; the First in the Gospel, the other two in the two second Lessons for the Day.
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Of these we have pitched upon the first, as most concerning us, who once were Gentiles as well as they, who this Day, by the conduct of a Star, were brought into the house, and into the presence of their new-born King and Saviour. We then,
Of these we have pitched upon the First, as most Concerning us, who once were Gentiles as well as they, who this Day, by the conduct of a Star, were brought into the house, and into the presence of their newborn King and Saviour. We then,
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So four parts we have of the Text. 1. The Wise mens coming, And when they were come into the house. 2. Their seeing, They saw the Child with Mary his Mother. 3. Their worship, They fell down and worshipped. 4. Their offering, When they had opened their treasures, they presented to him gifts, Gold, and Frankincense, and Myrrhe.
So four parts we have of the Text. 1. The Wise men's coming, And when they were come into the house. 2. Their seeing, They saw the Child with Marry his Mother. 3. Their worship, They fell down and worshipped. 4. Their offering, When they had opened their treasures, they presented to him Gifts, Gold, and Frankincense, and Myrrh.
and Wise men they shall ever be in holy Language (whatsoever the world esteem or style them) who at any time think no pains or cost too much to come to Christ, to come and worship him. NONLATINALPHABET, the Greek names them.
and Wise men they shall ever be in holy Language (whatsoever the world esteem or style them) who At any time think no pains or cost too much to come to christ, to come and worship him., the Greek names them.
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for men addicted to unlawful Arts, as we sometimes in our own tongue also call such Wise men, whom we deem little better than Wizards. The word had not that acception from the first, 'twas time,
for men addicted to unlawful Arts, as we sometime in our own tongue also call such Wise men, whom we deem little better than Wizards. The word had not that acception from the First, 'twas time,
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but be it what it will, this we may learn by it, that (1.) God, qui suaviter disponit omnia, the sweet disposer of all things, does often draw a testimony to his truth,
but be it what it will, this we may Learn by it, that (1.) God, qui Suaviter disponit omnia, the sweet disposer of all things, does often draw a testimony to his truth,
Thus the wisest may be caught in his own net e're he is aware (if God please to do him so much good) and wound into a truth or a piece of piety, which he so much struggled to avoid.
Thus the Wisest may be caught in his own net ever he is aware (if God please to do him so much good) and wound into a truth or a piece of piety, which he so much struggled to avoid.
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we, meer Arabians, strangers from the Covenant of Grace, men born and bred in the Wilderness of Arabia, where there is nothing but perpetual drought, no heavenly shower of grace ever comes: these only Believers.
we, mere Arabians, Strangers from the Covenant of Grace, men born and bred in the Wilderness of Arabia, where there is nothing but perpetual drought, no heavenly shower of grace ever comes: these only Believers.
and behold yet they will not give over. Twelve days it had cost them to come to Ierusalem, through the Arabian Desarts, over the Arabian Mountains, both Arabia Deserta & Petraea; the difficulty of the way, through Sands, and Rocks;
and behold yet they will not give over. Twelve days it had cost them to come to Ierusalem, through the Arabian Deserts, over the Arabian Mountains, both Arabia Deserta & Petraea; the difficulty of the Way, through Sands, and Rocks;
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But after all this pains, to lose the Star that guided them, to hear nothing at Ierusalem of him they sought, to be left after all this at a loss in that very place they only could expect to find him,
But After all this pains, to loose the Star that guided them, to hear nothing At Ierusalem of him they sought, to be left After all this At a loss in that very place they only could expect to find him,
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or a new Knight-errantry, and yet still to continue in their search, is an extream high piece both of Faith and Love, that considers no difficulties, that thinks much of no pains, that, maugre all, will set afresh upon the pursuit, that will be overcome with nothing, is resolved, come what will, to find what they believe and desire;
or a new Knight-errantry, and yet still to continue in their search, is an extreme high piece both of Faith and Love, that considers not difficulties, that thinks much of no pains, that, maugre all, will Set afresh upon the pursuit, that will be overcome with nothing, is resolved, come what will, to find what they believe and desire;
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a little snow, or wind, or rain, or cold will easily keep us from coming to the house where Iesus is, from coming out to worship him. How would so long a voyage make us faint to hear of it? How would the least danger turn us back from the House of God? Alas!
a little snow, or wind, or rain, or cold will Easily keep us from coming to the house where Iesus is, from coming out to worship him. How would so long a voyage make us faint to hear of it? How would the least danger turn us back from the House of God? Alas!
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should it have been our cases, which was theirs here, if we could not presently have found him at Hierusalem, the Royal City, or had we lost the Star that led us,
should it have been our cases, which was theirs Here, if we could not presently have found him At Jerusalem, the Royal city, or had we lost the Star that led us,
What then do we do here enquiring, seeing his own people so much neglect it? Surely the Star that led us hither was but a false fire of fancy, and we are quite misled:
What then do we do Here inquiring, seeing his own people so much neglect it? Surely the Star that led us hither was but a false fire of fancy, and we Are quite misled:
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'Tis the fashion too, to object any thing to save our pains in Christs business. Others Customs, or others Negligences, or others Ignorance, are sufficient excuses to authorize ours:
It's the fashion too, to Object any thing to save our pains in Christ business. Others Customs, or Others Negligences, or Others Ignorance, Are sufficient excuses to authorise ours:
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and lose the Star, the Guide that heaven had sent us to conduct us, by going to Hierusalem, by addicting our selves to the vanity and fashion of Court and City, by asking counsel of Herod, of Scribes and Pharisees, meer Politicians and Pretenders of Piety and Religion,
and loose the Star, the Guide that heaven had sent us to conduct us, by going to Jerusalem, by addicting our selves to the vanity and fashion of Court and city, by asking counsel of Herod, of Scribes and Pharisees, mere Politicians and Pretenders of Piety and Religion,
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were it not for these our doings and compliances with flesh and bloud, the Star would not fail to guide us, Gods grace would shine unto us, the day star would arise in all our hearts, and conduct us happily and safely too into the house where we should truly find Christ. The truth is,
were it not for these our doings and compliances with Flesh and blood, the Star would not fail to guide us, God's grace would shine unto us, the day star would arise in all our hearts, and conduct us happily and safely too into the house where we should truly find christ. The truth is,
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in a thatcht Hovel, in the poorest, hardest lodging, meanest dwelling, and lowest condition, than in the fairest house, the sweetest seats, the softest bed, the most plentiful estate,
in a thatched Hovel, in the Poorest, Hardest lodging, Meanest Dwelling, and lowest condition, than in the Fairest house, the Sweetest seats, the Softest Bed, the most plentiful estate,
hither they come to worship, hither they come to pay their Offerings and their Vows; here's the Shrine and Altar, the glorious Virgins Lap, where the Saviour of the World is laid to be adored and worship'd; here stands the Star for tapers to give it light;
hither they come to worship, hither they come to pay their Offerings and their Vows; here's the Shrine and Altar, the glorious Virgins Lap, where the Saviour of the World is laid to be adored and worshipped; Here Stands the Star for Tapers to give it Light;
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no Wisdom but what is here, no Greatness but what is his, no house but what is sanctified by his presence, no bed but where his right hand becomes our Pillow, and his left our covering, can satisfie the wearied soul, or give so much as one wink of rest,
no Wisdom but what is Here, no Greatness but what is his, no house but what is sanctified by his presence, no Bed but where his right hand becomes our Pillow, and his left our covering, can satisfy the wearied soul, or give so much as one wink of rest,
Well may the Wisemen pass by all other houses tocome to this; slight all the magnificent Palaces in the earth, to take up a lodging in this Inn; leave all other sights for this blessed sight, and count nothing worth the seeing till they see him, nothing but him.
Well may the Wise men pass by all other houses tocome to this; slight all the magnificent Palaces in the earth, to take up a lodging in this Inn; leave all other sights for this blessed sighed, and count nothing worth the seeing till they see him, nothing but him.
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his sight above all that can be seen, count all things dross and dung so they may gain Christ, one glance of him, one beam of his glorious brightness.
his sighed above all that can be seen, count all things dross and dung so they may gain christ, one glance of him, one beam of his glorious brightness.
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and Snows, and rain, and hail, and stormy weather, the greatest hardships that all these lower Regions can pour upon us, more delightful than continual Summers,
and Snows, and rain, and hail, and stormy weather, the greatest hardships that all these lower Regions can pour upon us, more delightful than continual Summer's,
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and perpetual Springs, than uninterrupted sun-shines and gawdy days, if by those endurances we may at length arrive at the feet of Christ. All the injuries and inconveniences that can befall us here, are not worth the naming so they bring us to our Saviour. O my God, let me loose all so I may find him, let me want any thing so I want not him, let me have nothing so I may have him.
and perpetual Springs, than uninterrupted Sunshines and Gaudy days, if by those endurances we may At length arrive At the feet of christ. All the injuries and inconveniences that can befall us Here, Are not worth the naming so they bring us to our Saviour. O my God, let me lose all so I may find him, let me want any thing so I want not him, let me have nothing so I may have him.
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to find all this, all this for one poor journey, for the pains and labour of so small a number of days and hours, is a success than which no journey, no undertaking can have better: yet all these are here.
to find all this, all this for one poor journey, for the pains and labour of so small a number of days and hours, is a success than which not journey, no undertaking can have better: yet all these Are Here.
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1. They found, first, an incarnate God, their Saviour in the flesh, a sight that the very Angels desire to look into, Bow down to look into, says St. Peter, 1 Pet. i. 12. A sight which all the Patriarchs and Prophets still desired to see, but could not:
1. They found, First, an incarnate God, their Saviour in the Flesh, a sighed that the very Angels desire to look into, Bow down to look into, Says Saint Peter, 1 Pet. i. 12. A sighed which all the Patriarchs and prophets still desired to see, but could not:
2. But secondly, to have the first sight almost as it were of so happy a wonder, adds something to the glory of the success, to be admitted among the first into Christs presence, to be so honour'd as to be of the number of his first attendants, to be with him whilst he is yet a child, to wait upon this new-born King, and have relation to him from his Cradle, to meet with him so young, so tender,
2. But secondly, to have the First sighed almost as it were of so happy a wonder, adds something to the glory of the success, to be admitted among the First into Christ presence, to be so honoured as to be of the number of his First attendants, to be with him while he is yet a child, to wait upon this newborn King, and have Relation to him from his Cradle, to meet with him so young, so tender,
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so pliable, so easie to be approach'd and dealt with, is a success of so much honour and obligement, that we may expect any thing from his hands, being of his first followers and servants in so tender a condition towards us.
so pliable, so easy to be approached and dealt with, is a success of so much honour and obligement, that we may expect any thing from his hands, being of his First followers and Servants in so tender a condition towards us.
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and so soon almost as he is so made to us, but also thirdly to find him in his Mothers arms, fast claspt within our souls (for every faithful soul is Christs Mother,
and so soon almost as he is so made to us, but also Thirdly to find him in his Mother's arms, fast clasped within our Souls (for every faithful soul is Christ Mother,
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as she naturally) to find, I say, Christ thus conceived and brought forth in our own souls, this Child in our own arms too, Christ with us, is that indeed which makes this finding worth the finding, this sight worth seeing.
as she naturally) to find, I say, christ thus conceived and brought forth in our own Souls, this Child in our own arms too, christ with us, is that indeed which makes this finding worth the finding, this sighed worth seeing.
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had we no more than an outward sight, did we not see him with his Mother in a mysterious sense, in the soul and spirit, born in our souls, they also made his Mothers (as all that believe and do Gods will, he himself calls so, St. Mark iii. 34, 35.) unless we thus see him, our success will be but lame and poor, no better than those Iews that saw and perished.
had we no more than an outward sighed, did we not see him with his Mother in a mysterious sense, in the soul and Spirit, born in our Souls, they also made his Mother's (as all that believe and do God's will, he himself calls so, Saint Mark iii. 34, 35.) unless we thus see him, our success will be but lame and poor, no better than those Iews that saw and perished.
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Mary signifies exalted, to see him with his Mother Mary, as to see his exalted Mother, the soul exalted by his presence, his Power and Kingdom exalted in it, to see this King in his Kingdom, to see Christ reigning and ruling in us, this new-born King triumphing in our souls, our understandings, wills, affections,
Mary signifies exalted, to see him with his Mother Marry, as to see his exalted Mother, the soul exalted by his presence, his Power and Kingdom exalted in it, to see this King in his Kingdom, to see christ reigning and ruling in us, this newborn King triumphing in our Souls, our understandings, wills, affections,
He will reveal himself to them that seek him, discover himself betimes to them that carefully search for him, unite himself and be with them that follow after him,
He will reveal himself to them that seek him, discover himself betimes to them that carefully search for him, unite himself and be with them that follow After him,
their seeing him, it was the Lords doing, and could not but be admirable in their eyes. They could not certainly but admire and wonder to see the Star had pointed out the Child, so poor a Child; a King in rags:
their seeing him, it was the lords doing, and could not but be admirable in their eyes. They could not Certainly but admire and wonder to see the Star had pointed out the Child, so poor a Child; a King in rags:
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believed presently it was the Child they sought, and therefore fell down and worshipped; which certainly they would not have done, had they not believed.
believed presently it was the Child they sought, and Therefore fell down and worshipped; which Certainly they would not have done, had they not believed.
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Indeed the strange guide that conducted them, the resolution for the place at least ( Bethlehem by name) which they met with at Ierusalem, the new return of their lost starry Leader as soon as they were got out of Ierusalem, the very standing and fixing of it self (which all the while before was in perpetual motion) over this very place where they found this Child, might sufficiently assure them that it was his Star, that he was the Lord whom this Star attended:
Indeed the strange guide that conducted them, the resolution for the place At least (Bethlehem by name) which they met with At Ierusalem, the new return of their lost starry Leader as soon as they were god out of Ierusalem, the very standing and fixing of it self (which all the while before was in perpetual motion) over this very place where they found this Child, might sufficiently assure them that it was his Star, that he was the Lord whom this Star attended:
1. Behold we, first, and admire this sight, the mercy and goodness of our Saviour, thus for us to become a Child, to take upon him the infirmities and inconveniences of our nature, even from its first weaknesses;
1. Behold we, First, and admire this sighed, the mercy and Goodness of our Saviour, thus for us to become a Child, to take upon him the infirmities and inconveniences of our nature, even from its First Weaknesses;
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to set up his throne in so poor a place as our unworthy souls, amidst so much frailness and unpreparedness, souls more filthy and stinking when he first comes to them,
to Set up his throne in so poor a place as our unworthy Souls, amid so much frailness and unpreparedness, Souls more filthy and stinking when he First comes to them,
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The most incredulous among the Apostles, St. Thomas, when he once saw, he soon believed. See but how the Star moves and fixes, and even points us to him;
The most incredulous among the Apostles, Saint Thomas, when he once saw, he soon believed. See but how the Star moves and fixes, and even points us to him;
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how readily the Wise men entertain the sight, and fall down and worship: see how all the Prophesies concur and meet in this young Child, see how the world is overspread with this Faith,
how readily the Wise men entertain the sighed, and fallen down and worship: see how all the prophecies concur and meet in this young Child, see how the world is overspread with this Faith,
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The Shepherds joyfully tell it out, The Wise men here scarce know how to carry themselves for joy, open all their treasures, and fling about their gifts to express their gladness;
The Shepherd's joyfully tell it out, The Wise men Here scarce know how to carry themselves for joy, open all their treasures, and fling about their Gifts to express their gladness;
so bright a Star, so glorious a Child, so blessed a Mother, so miraculous a Baptism, so chearful a Miracle, so triumphant a Resurrection; all together on one day, must not, cannot be found out, cannot be seen of Christians so much concerned in them all, without perpetual Songs of gladness and rejoycing.
so bright a Star, so glorious a Child, so blessed a Mother, so miraculous a Baptism, so cheerful a Miracle, so triumphant a Resurrection; all together on one day, must not, cannot be found out, cannot be seen of Christians so much concerned in them all, without perpetual Songs of gladness and rejoicing.
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we shall not see Heaven, nor him in it else (he tells us) S. Mat. xviii. 3. Is he so little? let not us then think much to be accounted so, to be made so.
we shall not see Heaven, nor him in it Else (he tells us) S. Mathew xviii. 3. Is he so little? let not us then think much to be accounted so, to be made so.
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Follow therefore the Wise mens steps, so soon as ever the Day-star arises in our hearts, so soon as ever any heavenly light of holy inspiration shines into us;
Follow Therefore the Wise men's steps, so soon as ever the Daystar arises in our hearts, so soon as ever any heavenly Light of holy inspiration shines into us;
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begin we to set forward, get we out of our own Countries, from our sins, arm our selves against all temptations, against the pleasures, the perfumes and spices of Arabia Faelix, of prosperity and honour;
begin we to Set forward, get we out of our own Countries, from our Sins, arm our selves against all temptations, against the pleasures, the perfumes and spices of Arabia Felix, of Prosperity and honour;
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against the sandy Desarts of Arabia Deserta, against driness, and dulness, commonly the first temptations that we meet with in our way to Christ, that make us to have little or no relish of it;
against the sandy Deserts of Arabia Deserta, against dryness, and dullness, commonly the First temptations that we meet with in our Way to christ, that make us to have little or no relish of it;
nor sometime the loss even of our guides, (those heavenly and spiritual comforts which God sometimes in his secret Wisdom withdraws from us) nor any carnal reason or interest deter us from our search after this Babe of Heaven, after Christ the Saviour;
nor sometime the loss even of our guides, (those heavenly and spiritual comforts which God sometime in his secret Wisdom withdraws from us) nor any carnal reason or Interest deter us from our search After this Babe of Heaven, After christ the Saviour;
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but go on constantly, and chearfully through all these difficulties to the House of God, to the Church of Christ; then shall we be sure to find him, find him with his Mother, our souls find him, our affections embrace him,
but go on constantly, and cheerfully through all these difficulties to the House of God, to the Church of christ; then shall we be sure to find him, find him with his Mother, our Souls find him, our affections embrace him,
only a Star appearing. Who is it then that are so much rejoyced at it? may we not call their wisdom into question? their joy into dispute? For the men, they were Wise men I can tell you, ver. 1. Wise men from the East, great Wise men:
only a Star appearing. Who is it then that Are so much rejoiced At it? may we not call their Wisdom into question? their joy into dispute? For the men, they were Wise men I can tell you, ver. 1. Wise men from the East, great Wise men:
and for their rejoycing, 'tis the wisest action they ever did, because it was the best sight they ever 〈 ◊ 〉 ▪ the luckiest Aspect they ever beheld in Heaven: the happiest Star, that thus led them out of the region of darkness into the land of light, that thus conducted them to Christ 's abode and presence;
and for their rejoicing, it's the Wisest actium they ever did, Because it was the best sighed they ever 〈 ◊ 〉 ▪ the luckiest Aspect they ever beheld in Heaven: the Happiest Star, that thus led them out of the region of darkness into the land of Light, that thus conducted them to christ is Abided and presence;
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And the Star comes with the best news that ever came, is but a Ray of the Star of Iacob, the Morning-Star to usher in the Sun of Righteousness, or our usher to him.
And the Star comes with the best news that ever Come, is but a Ray of the Star of Iacob, the Morning-Star to usher in the Sun of Righteousness, or our usher to him.
take away the faith and trust that is due to him, to put it to a wandering Planet, its Aspect and Position. This brings us to him, brings us to Iesus and his holy habitation.
take away the faith and trust that is due to him, to put it to a wandering Planet, its Aspect and Position. This brings us to him, brings us to Iesus and his holy habitation.
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The eye of sense could not in these Magi, that saw it then in being, cannot in us, that see it now only in the notion, work the joy the Text expresses.
The eye of sense could not in these Magi, that saw it then in being, cannot in us, that see it now only in the notion, work the joy the Text Expresses.
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cannot now if it should appear again. It was some internal light and revelation then concerning it made them so glad, will make us as glad as they, if we so look upon it as well as they.
cannot now if it should appear again. It was Some internal Light and Revelation then Concerning it made them so glad, will make us as glad as they, if we so look upon it as well as they.
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And they and we are but the same, of the same stock and kin, Gentiles both, both equally concerned in the Star, and in the joy; they only the first-fruits, we the lump; they saw it in the heavens, we see it in the word;
And they and we Are but the same, of the same stock and kin, Gentiles both, both equally concerned in the Star, and in the joy; they only the Firstfruits, we the lump; they saw it in the heavens, we see it in the word;
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3. Great men they were, foretold in the Psalm, under the notion of the Kings of Arabia and Saba bringing gifts, Psal. lxxii. 10. This is more cause of joy then you would think at first.
3. Great men they were, foretold in the Psalm, under the notion of the Kings of Arabia and Saba bringing Gifts, Psalm lxxii. 10. This is more cause of joy then you would think At First.
So both the sum and division of the Text will be comprehended in these two particulars. The ground of their joy and ours, and the extent of it. The ground and occasion of their joy and ours, what they did then, what we are still to rejoyce in.
So both the sum and division of the Text will be comprehended in these two particulars. The ground of their joy and ours, and the extent of it. The ground and occasion of their joy and ours, what they did then, what we Are still to rejoice in.
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Yet before we enter upon either, 'tis requisite we consider the persons, look upon them, before we look upon the Star, that we may see how this They, may become We; how we are interested either to look or rejoyce with them.
Yet before we enter upon either, it's requisite we Consider the Persons, look upon them, before we look upon the Star, that we may see how this They, may become We; how we Are interested either to look or rejoice with them.
And that to them a door is opened unto life, Acts xiv. 27. that to them that sate in darkness and the shadow of death, light is here sprung up, is a good ground of joy:
And that to them a door is opened unto life, Acts xiv. 27. that to them that sat in darkness and the shadow of death, Light is Here sprung up, is a good ground of joy:
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and, how hard is it for a rich man to enter into the Kingdom of Heaven? Our Saviours words might very well trouble us, spoil all our mirth, all our joyes,
and, how hard is it for a rich man to enter into the Kingdom of Heaven? Our Saviors words might very well trouble us, spoil all our mirth, all our Joys,
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and in the mean time have their part and portion in the Star that leads to Christ. A sound cause of joy, that however the new lights count of Princes, and great and learned men,
and in the mean time have their part and portion in the Star that leads to christ. A found cause of joy, that however the new lights count of Princes, and great and learned men,
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Shepherds, and Women, and ignorant People are not to be taught or led by Stars, they understand not their voice and language, that's for the wise and learned, to guide them.
Shepherd's, and Women, and ignorant People Are not to be taught or led by Stars, they understand not their voice and language, that's for the wise and learned, to guide them.
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and is ready to attend into the presence of Christ; all may have a portion in the Star, and in the Ioy. And good reason we have to rejoyce for our selves,
and is ready to attend into the presence of christ; all may have a portion in the Star, and in the Joy And good reason we have to rejoice for our selves,
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Saw somewhat to speak of. (2.) Saw the Star. (3.) Saw it at that time, when they were even at a loss, had but a while before quite lost the fight, that's, when they saw it, the time when they saw it in.
Saw somewhat to speak of. (2.) Saw the Star. (3.) Saw it At that time, when they were even At a loss, had but a while before quite lost the fight, that's, when they saw it, the time when they saw it in.
that notwithstanding their great distance from Iudea, the only Nation that then sate in light, that had the knowledge of his Laws, these yet came seeing: That God hath some particular persons all the world over to whom he hath given eyes to see him.
that notwithstanding their great distance from Iudea, the only nation that then sat in Light, that had the knowledge of his Laws, these yet Come seeing: That God hath Some particular Persons all the world over to whom he hath given eyes to see him.
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No Nation indeed, no whole people but the Iews were seeing, yet Iob in Vz, and Iethro in Midian, and Rahab in Iericho, and Ruth in Moab, and Ittai in Gath, and the Queen in Sheba, and the Widow in Sarepta, and Naaman in Syria; some in every Nation that could see the light of Heaven and rejoyce in it.
No nation indeed, no Whole people but the Iews were seeing, yet Job in Vz, and Jethro in Midian, and Rahab in Jericho, and Ruth in Moab, and Ittai in Gaza, and the Queen in Sheba, and the Widow in Sarepta, and Naaman in Syria; Some in every nation that could see the Light of Heaven and rejoice in it.
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Especially if we add hope to it, the other eye of the Spirit, that pierceth within the vail, that sees all the joys and pleasures of beatitude, with affection and delight, that does,
Especially if we add hope to it, the other eye of the Spirit, that pierces within the Vail, that sees all the Joys and pleasures of beatitude, with affection and delight, that does,
hope this Star will now bring even them to its Master, and give them a place hereafter with him among the Stars, that they may one day shine in glory like them.
hope this Star will now bring even them to its Master, and give them a place hereafter with him among the Stars, that they may one day shine in glory like them.
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We, even at this day, thus see the Star by the two eyes of faith and hope, believe what here they saw, that such a thing there was, a Star lighted up on purpose to lead the Gentiles to Christ; hope what here they felt within them, some spiritual ray and guidance to him;
We, even At this day, thus see the Star by the two eyes of faith and hope, believe what Here they saw, that such a thing there was, a Star lighted up on purpose to led the Gentiles to christ; hope what Here they felt within them, Some spiritual ray and guidance to him;
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so an inward and invisible Star still there will be to us, by the light of which we may all come to the knowledge of Christ. We are next to see it what it is; what it is to them, what it is to us; how this star looks to them, how it looks to us.
so an inward and invisible Star still there will be to us, by the Light of which we may all come to the knowledge of christ. We Are next to see it what it is; what it is to them, what it is to us; how this star looks to them, how it looks to us.
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The Psalmist seems to be ravish'd with joy upon the sight of the Stars of Heaven, when he considered the Heavens the works of Gods fingers, the Moon and the Stars that he had ordained, Psal. viii. 3. Then in a kind of Extasie he cries out, Lord, what is man that thou art mindful of him? That thou thus spanglest the Heavens with Stars for him? That thou thus visitest him by the Stars? Methinks the very beholding of that golden Canopy, now our covering, hereafter to be our footstool;
The Psalmist seems to be ravished with joy upon the sighed of the Stars of Heaven, when he considered the Heavens the works of God's fingers, the Moon and the Stars that he had ordained, Psalm viii. 3. Then in a kind of Ecstasy he cries out, Lord, what is man that thou art mindful of him? That thou thus spangle the Heavens with Stars for him? That thou thus visitest him by the Stars? Methinks the very beholding of that golden Canopy, now our covering, hereafter to be our footstool;
those heavenly Creatures thus wait upon earth & dust, who is now so dull and earthy as not to rejoyce and glory in it? Yet if the star not only portend happiness, but eternal happiness besides;
those heavenly Creatures thus wait upon earth & dust, who is now so dull and earthy as not to rejoice and glory in it? Yet if the star not only portend happiness, but Eternal happiness beside;
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if it be a Star that leaves us not till it have brought us to the Child Iesus, till it hath brought us to God himself, there is matter indeed of great exceeding joy.
if it be a Star that leaves us not till it have brought us to the Child Iesus, till it hath brought us to God himself, there is matter indeed of great exceeding joy.
Fourthly, Gods saving Providence, thus to make all things, though never so distant from us, signally instrumental to our eternal happiness and salvation;
Fourthly, God's Saving Providence, thus to make all things, though never so distant from us, signally instrumental to our Eternal happiness and salvation;
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And yet I must give you a fifth ray of this Star, God's particular Providence over the Gentiles, strangers from the Covenant of Promise, aliens from the Comman-wealth of Israel, men without promise, without hope;
And yet I must give you a fifth ray of this Star, God's particular Providence over the Gentiles, Strangers from the Covenant of Promise, aliens from the Command-wealth of Israel, men without promise, without hope;
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for them be made and sent, is such a ground of joy to us, that are of the same stock and lineage, that without it we had had no joy at all, who ever had.
for them be made and sent, is such a ground of joy to us, that Are of the same stock and lineage, that without it we had had no joy At all, who ever had.
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upon this particular dispensation of thus gathering the Gentiles to him by it, as by a Standard or Ensign for them to flow in unto him, as the Prophet Phrases it.
upon this particular Dispensation of thus gathering the Gentiles to him by it, as by a Standard or Ensign for them to flow in unto him, as the Prophet Phrases it.
but even to this day still enjoy the benefit of that Star, have oftentimes material and sensible convoys unto Christ; are often by the things of sense, by sensible blessings, drawn and perswaded to his service.
but even to this day still enjoy the benefit of that Star, have oftentimes material and sensible convoys unto christ; Are often by the things of sense, by sensible blessings, drawn and persuaded to his service.
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1. The first sort of Stars are devout and holy men, shining, as Daniel represents them, like the Stars, Dan. xii. 3. Stars they are in this world whilst they live;
1. The First sort of Stars Are devout and holy men, shining, as daniel represents them, like the Stars, Dan. xii. 3. Stars they Are in this world while they live;
A ground of joy it is to us, that this Star we have, that such guides we have, by whose examples to conform our selves to the obedience of Christ, in whose light to walk to him.
A ground of joy it is to us, that this Star we have, that such guides we have, by whose Examples to conform our selves to the Obedience of christ, in whose Light to walk to him.
or however now much darkned in their heaven, in this our Church, in our Hemisphere, Stars they are in the hand of Christ, Rev. i. 16. in his right hand too, the vision so interpreted, v. 20. the seven Stars, the seven Angels of the Churches;
or however now much darkened in their heaven, in this our Church, in our Hemisphere, Stars they Are in the hand of christ, Rev. i. 16. in his right hand too, the vision so interpreted, v. 20. the seven Stars, the seven Angels of the Churches;
All crowned Churches, all that are compleat and perfect, are crowned with such Stars, with Bishops, Pastors, and Teachers. And a solid ground of joy it is, that we have such Stars to guide and direct us into the knowledge of Christ, into the ways and means of salvation.
All crowned Churches, all that Are complete and perfect, Are crowned with such Stars, with Bishops, Pastors, and Teachers. And a solid ground of joy it is, that we have such Stars to guide and Direct us into the knowledge of christ, into the ways and means of salvation.
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that we wander not from Sea to Sea, and from the North, even to the East; that we run not to and fro to seek the Word of God, to see a Star, and cannot find it,
that we wander not from Sea to Sea, and from the North, even to the East; that we run not to and from to seek the Word of God, to see a Star, and cannot find it,
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It will be a thousand to one but we miss of Christ when we lose this Star; a thousand to one that we go into the wrong house instead of his when we lose our Bishops, and Teachers, the days we now see tell us so already.
It will be a thousand to one but we miss of christ when we loose this Star; a thousand to one that we go into the wrong house instead of his when we loose our Bishops, and Teachers, the days we now see tell us so already.
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as St. Peter stiles it, shining in a dark place, to which he tells us we do well if we take heed, 2 Pet. i. 19. Then secondly, the sure Promises of the Gospel of Grace,
as Saint Peter stile it, shining in a dark place, to which he tells us we do well if we take heed, 2 Pet. i. 19. Then secondly, the sure Promises of the Gospel of Grace,
and Truth, and Pardon, the comfortable and glorious light by which we are led to the knowledge of Christ; full glad and merry with the hopes of such pardon and forgiveness, of such grace and favour.
and Truth, and Pardon, the comfortable and glorious Light by which we Are led to the knowledge of christ; full glad and merry with the hope's of such pardon and forgiveness, of such grace and favour.
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This is a Star that rises in the very heart, the Day-star rising there, 2 Pet. i. 19. without which we should sit in perpetual shades, the day never dawn upon us.
This is a Star that rises in the very heart, the Daystar rising there, 2 Pet. i. 19. without which we should fit in perpetual shades, the day never dawn upon us.
All the former Stars, good Examples, and Instructions, and spiritual Predictions, and Promises, Pastors, and Teachers, can teach little without this Star. St. Paul may plant,
All the former Stars, good Examples, and Instructions, and spiritual Predictions, and Promises, Pastors, and Teachers, can teach little without this Star. Saint Paul may plant,
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Hence is the joy that is unspeakable, and full of glory, which the Apostle speaks of, 1 Pet. i. 8. A fifth Star, which is heavenly glory, a bright morning Star it is, that Christ promises to give him, that continues and holds out unto the end, Rev. ii. 28. I will give him the morning star, that is, eternal life, the Star of glory.
Hence is the joy that is unspeakable, and full of glory, which the Apostle speaks of, 1 Pet. i. 8. A fifth Star, which is heavenly glory, a bright morning Star it is, that christ promises to give him, that continues and holds out unto the end, Rev. ii. 28. I will give him the morning star, that is, Eternal life, the Star of glory.
Here the great Star that most surely brings us, and most effectually perswades to Christ, and Christian Piety, is the hope of Heaven, the promise of Glory.
Here the great Star that most surely brings us, and most effectually persuades to christ, and Christian Piety, is the hope of Heaven, the promise of Glory.
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And yet there is a sixth Star, the Star that was foretold should come out of Iacob, Num. xxiv. 17. I am the bright morning Star, Rev. xxii. 16. I Iesus, says he himself, am the root and off-spring of David, and the bright and morning Star.
And yet there is a sixth Star, the Star that was foretold should come out of Iacob, Num. xxiv. 17. I am the bright morning Star, Rev. xxii. 16. I Iesus, Says he himself, am the root and offspring of David, and the bright and morning Star.
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thus clouded his eternal brightness, his starry nature, his glorious Godhead, with the dark rays of flesh and matter, appearing at best but as a sublunary Star, the Doctor and Bishop of our souls, that we might so the easier come unto him,
thus clouded his Eternal brightness, his starry nature, his glorious Godhead, with the dark rays of Flesh and matter, appearing At best but as a sublunary Star, the Doctor and Bishop of our Souls, that we might so the Easier come unto him,
and even shine ( God be thanked) still, though that be gone, or shut up in the Treasuries of the Almighty; all of these signal grounds of true Christian joy;
and even shine (God be thanked) still, though that be gone, or shut up in the Treasuries of the Almighty; all of these signal grounds of true Christian joy;
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Good Examples, good Teachers, a good Word of God, the good Spirit of Grace, the good hope of glory, the good of goods, our good and gracious Saviour; so good Stars,
Good Examples, good Teachers, a good Word of God, the good Spirit of Grace, the good hope of glory, the good of goods, our good and gracious Saviour; so good Stars,
only at Hierusalem there it left them, there where one would think the Star should shine the brightest. But (1.) What need Star-light, when the Sun of righteousness is so near? Or what (2.) should need a Type, when the Substance was so hard by? Or what necessity (3.) of a Star, when they were now in a surer and brighter light,
only At Jerusalem there it left them, there where one would think the Star should shine the Brightest. But (1.) What need Starlight, when the Sun of righteousness is so near? Or what (2.) should need a Type, when the Substance was so hard by? Or what necessity (3.) of a Star, when they were now in a Surer and Brighter Light,
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so says St. Peter, 1 Pet. i. 19. the Law and Prophets at hand to point out him they sought? Or how (4.) should we expect any special favour from the God of Heaven,
so Says Saint Peter, 1 Pet. i. 19. the Law and prophets At hand to point out him they sought? Or how (4.) should we expect any special favour from the God of Heaven,
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when we leave it? That God should help us, when we, as it were, renounce his direction, to enquire for mens? Go to the Iews and Herod for it? How should we but lose God's grace, if we neglect it?
when we leave it? That God should help us, when we, as it were, renounce his direction, to inquire for men's? Go to the Iews and Herod for it? How should we but loose God's grace, if we neglect it?
Truly, when we have lost any of the afore-mentioned Stars, and afterwards recover them, whether they be the Examples of the Saints, that have unluckily slipt out of our memories;
Truly, when we have lost any of the aforementioned Stars, and afterwards recover them, whither they be the Examples of the Saints, that have unluckily slipped out of our memories;
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or the true relish of heavenly joy, and eternal happiness, which hath a while been lost by reason of our delighting our selves wholly in sensual pleasures or imployments;
or the true relish of heavenly joy, and Eternal happiness, which hath a while been lost by reason of our delighting our selves wholly in sensual pleasures or employments;
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or lastly, the beauty of this holy Child, which has been somewhat clouded from us, through our weakness and infirmity in apprehending it, which soever of them it is that we have first lost, and then recovered;
or lastly, the beauty of this holy Child, which has been somewhat clouded from us, through our weakness and infirmity in apprehending it, which soever of them it is that we have First lost, and then recovered;
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the joy is far greater than it was at the beginning, Carendo magis quam fruendo intelligimus, because we never throughly understand the comfort and benefit of any of them, till we see the distress we are in with out them.
the joy is Far greater than it was At the beginning, Carendo magis quam fruendo intelligimus, Because we never thoroughly understand the Comfort and benefit of any of them, till we see the distress we Are in with out them.
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and when they were more like to be at a greater loss than ever amongst the Cottages of Bethlehem, like utterly to be confounded by the horror of poverty,
and when they were more like to be At a greater loss than ever among the Cottages of Bethlehem, like utterly to be confounded by the horror of poverty,
To see a star, to behold comfort with our eyes, to have the inward comfort augmented by the outward, to be led to Christ by a Star, by prosperities and blessings, rather than a cloud, by crosses and distresses, this is more welcome, more gladsom, to the heart;
To see a star, to behold Comfort with our eyes, to have the inward Comfort augmented by the outward, to be led to christ by a Star, by Prosperities and blessings, rather than a cloud, by Crosses and Distresses, this is more welcome, more gladsome, to the heart;
time after time, when we most desire it, when we greatliest need it, to want no guide, no opportunity, no occasion at also to advance our happiness and salvation,
time After time, when we most desire it, when we greatliest need it, to want no guide, no opportunity, no occasion At also to advance our happiness and salvation,
how can we but, with them in the Text, rejoyce now, and that with exceeding great joy? Three degrees you see are apparent in the words, all to be spent upon the Star that leads to Christ. We can never be too glad of him, or of his Star;
how can we but, with them in the Text, rejoice now, and that with exceeding great joy? Three Degrees you see Are apparent in the words, all to be spent upon the Star that leads to christ. We can never be too glad of him, or of his Star;
That only (3.) is exceeding. That's the joy that passes understanding, that exceeds all other, that exceeds all measure, that exceeds all power, none can take it from us;
That only (3.) is exceeding. That's the joy that passes understanding, that exceeds all other, that exceeds all measure, that exceeds all power, none can take it from us;
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And if this joy we have, it will open our hearts to praise him, open our hearts to Heaven to receive its influence, open our hearts to our needy brother, to compassionate and relieve him;
And if this joy we have, it will open our hearts to praise him, open our hearts to Heaven to receive its influence, open our hearts to our needy brother, to compassionate and relieve him;
He was then lying in an earthly Cottage, he is now sitting in an heavenly Palace. All the ways of Salvation were then but mysteries, they are now revealed.
He was then lying in an earthly Cottage, he is now sitting in an heavenly Palace. All the ways of Salvation were then but Mysteres, they Are now revealed.
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Give me leave to fit it to the parts, to apply the joy to the several grounds, Gaudium to videntes, magnum to stellam, valde to the autem of the Text. They saw, and so rejoyced with joy. They saw the Star, and so rejoyced with great joy when they saw it;
Give me leave to fit it to the parts, to apply the joy to the several grounds, Gaudium to Videntes, magnum to Stellam, Valde to the autem of the Text. They saw, and so rejoiced with joy. They saw the Star, and so rejoiced with great joy when they saw it;
that our riches and honours, our learning and wisdom may rather help than hinder us in the search of Iesus Christ. And rejoyce we then again that God hath given us eyes and sight to see the ways and means of salvation.
that our riches and honours, our learning and Wisdom may rather help than hinder us in the search of Iesus christ. And rejoice we then again that God hath given us eyes and sighed to see the ways and means of salvation.
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That he continues to us the light and brightness of his truth; That he enlightens us daily inwardly by his grace; That he fills our hearts with hopes of glory; That he is ready more and more to shew us Christ in all his beauty, to give him to us with all his benefits, to bring us to him in all his glory.
That he continues to us the Light and brightness of his truth; That he enlightens us daily inwardly by his grace; That he fills our hearts with hope's of glory; That he is ready more and more to show us christ in all his beauty, to give him to us with all his benefits, to bring us to him in all his glory.
'Tis when we had, in a manner, diverted from him, gone aside out of our way, left his Star for Herod. For God then to renew his mercy to us, to shine upon us in his former beauty, to point us even to the very house,
It's when we had, in a manner, diverted from him, gone aside out of our Way, left his Star for Herod. For God then to renew his mercy to us, to shine upon us in his former beauty, to point us even to the very house,
to do it then when we had wilfully departed from his conduct, is so exceeding a grace and favour, that no joy of ours be it never so exceeding, can exceed it.
to do it then when we had wilfully departed from his conduct, is so exceeding a grace and favour, that no joy of ours be it never so exceeding, can exceed it.
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the Stars or Angels of the Churches, amongst other of them his Saints, with them in glory, creating stars daily in our hearts, shining to us every day in his Word and Sacraments, there opening his glory unto us,
the Stars or Angels of the Churches, among other of them his Saints, with them in glory, creating Stars daily in our hearts, shining to us every day in his Word and Sacraments, there opening his glory unto us,
And that it may be so, I shall only tell you, It must exceed the joy we take in earthly things, we must more rejoyce in Christ, and in his Star, than all the World besides;
And that it may be so, I shall only tell you, It must exceed the joy we take in earthly things, we must more rejoice in christ, and in his Star, than all the World beside;
more in the holiness of a Saint, than in the highness of a Prince; more in a faithful Pastor, than in any Worldly Counsellor; more in the Word of God, than in all the Writings of men;
more in the holiness of a Saint, than in the highness of a Prince; more in a faithful Pastor, than in any Worldly Counsellor; more in the Word of God, than in all the Writings of men;
more in the meditation of Heaven, and heavenly Glory, than in all the glories of the World; more in Christ, than in all things, or hopes together; It must exceed them all.
more in the meditation of Heaven, and heavenly Glory, than in all the Glories of the World; more in christ, than in all things, or hope's together; It must exceed them all.
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do great and wonderful things by the power of grace to express our thankfulness, and bring us by it to the reward of exceeding glory, where we shall need no more Stars to guide us,
do great and wondered things by the power of grace to express our thankfulness, and bring us by it to the reward of exceeding glory, where we shall need no more Stars to guide us,
but this eternal light, now pointed at by the Star, shall give us light both day and night, shall fill us with joy, such as neither heart can imagine, nor tongue express;
but this Eternal Light, now pointed At by the Star, shall give us Light both day and night, shall fill us with joy, such as neither heart can imagine, nor tongue express;
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Holy Davids invitation, to fall down and worship. For having found this blessed Child, the end of all our Journeys, the crown of all our labours, the sum of all our desires and wishes:
Holy Davids invitation, to fallen down and worship. For having found this blessed Child, the end of all our Journeys, the crown of all our labours, the sum of all our Desires and wishes:
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and many no doubt to as little purpose, upon the Shepherds report, and the rumour of these Wise mens coming from the East, came to see and gaze upon him.
and many no doubt to as little purpose, upon the Shepherd's report, and the rumour of these Wise men's coming from the East, Come to see and gaze upon him.
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nor see we, or understand we any thing thorowly or comfortably where that is wanting, where the worship and service of God and our Saviour is not both the aim and endeavour of all our motions.
nor see we, or understand we any thing thoroughly or comfortably where that is wanting, where the worship and service of God and our Saviour is not both the aim and endeavour of all our motions.
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Wise men they were here, that now for these twelve days have made it theirs; And the Ethiopian Eunuch, Acts viii. 27. a great Counsellour, made it the only business of his Journey to Ierusalem, to worship only, and so return.
Wise men they were Here, that now for these twelve days have made it theirs; And the Ethiopian Eunuch, Acts viii. 27. a great Counselor, made it the only business of his Journey to Ierusalem, to worship only, and so return.
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And in the devouter times of Christianity, the devout Christians, when their haste was such they could not stay out a Prayer or Collect, would yet never pass a Church, but they would in and bow themselves, and worship, and be gone.
And in the Devouter times of Christianity, the devout Christians, when their haste was such they could not stay out a Prayer or Collect, would yet never pass a Church, but they would in and bow themselves, and worship, and be gone.
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Christianity here begins with it. These first Christians I may call them, thus profest their service to their Saviour, thus addict themselves to the faith and obedience of Christ; and were there no other reason in the world to perswade it, it were certainly enough, that the first Faith in Christ was after this fashion, thus acknowledged and performed.
Christianity Here begins with it. These First Christians I may call them, thus professed their service to their Saviour, thus addict themselves to the faith and Obedience of christ; and were there no other reason in the world to persuade it, it were Certainly enough, that the First Faith in christ was After this fashion, thus acknowledged and performed.
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The first, the worship of the Body; the second of the Soul; the third of our goods: With these three, our Bodies, our Souls, our Goods, we are to worship him;
The First, the worship of the Body; the second of the Soul; the third of our goods: With these three, our Bodies, our Souls, our Goods, we Are to worship him;
the Wise mens Iourney and success; their coming and their seeing; their labour and their reward. Three now we have to go through, Procidentes, Adorârunt, & Obtulêrunt;
the Wise men's Journey and success; their coming and their seeing; their labour and their reward. Three now we have to go through, Prospering, Adorârunt, & Obtulêrunt;
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Many sorts of adoration have been observed, greater and lesser, Bowing the head, Exod. i. 10. Bowing the body, Gen. xviii. 2. Bending the knee, Isa. xlv. 23. Worshipping upon the knee, Psal. xcv. 6. God thus worshipped by them all. And falling down before him is no news to hear of,
Many sorts of adoration have been observed, greater and lesser, Bowing the head, Exod i. 10. Bowing the body, Gen. xviii. 2. Bending the knee, Isaiah xlv. 23. Worshipping upon the knee, Psalm xcv. 6. God thus worshipped by them all. And falling down before him is no news to hear of,
I know who have been counted fools, superstitious fools, for as little a matter, for the same: though I cannot but wonder to see as much done in a complement to a thing worse than a reasonable man,
I know who have been counted Fools, superstitious Fools, for as little a matter, for the same: though I cannot but wonder to see as much done in a compliment to a thing Worse than a reasonable man,
and can turn the Stars to their proper uses, that think not much of much pains, to find a Redeemer, that know how to use a King, and serve a God; that run readily at the first call of Heaven to pay this worship:
and can turn the Stars to their proper uses, that think not much of much pains, to find a Redeemer, that know how to use a King, and serve a God; that run readily At the First call of Heaven to pay this worship:
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Gen. xxiv. 26. Old Iacob did as much as he could towards it on his bed, Gen. xxi. 31. And the people of Israel, Exod. iv. 31. and this before the Law was given.
Gen. xxiv. 26. Old Iacob did as much as he could towards it on his Bed, Gen. xxi. 31. And the people of Israel, Exod iv. 31. and this before the Law was given.
but even a point of the Law of Nature, though practis'd also by the Iew, by David, Ps. v. 7. by Solomon, 2 Chron. vi. 13. by Ezekiel, ch. xi. 13. by Daniel, ch. vi. 10. by all the Prophets, by all the people;
but even a point of the Law of Nature, though practised also by the Iew, by David, Ps. v. 7. by Solomon, 2 Chronicles vi. 13. by Ezekielem, changed. xi. 13. by daniel, changed. vi. 10. by all the prophets, by all the people;
Iairus the Ruler of the Synagogue falls at his feet, St. Mark v. 20. Mary does as much, St. Iohn xi. 31. Others often do the same, and none forbidden it:
Jairus the Ruler of the Synagogue falls At his feet, Saint Mark v. 20. Marry does as much, Saint John xi. 31. Others often do the same, and none forbidden it:
nay, he himself does it to his Father, St. Mark xiv. 35. fell down and prayed; and do we then think much to do it? The very Saints in Heaven, where there is nor shadow certainly nor Ceremony, fall down before him, even before the Lamb. Rev. v. 8. and xi. 16. and xiv. 4. and are we too good to do it? Is the practice of all ages, of Heaven, of Earth, and Christ too, not strong enough to bow our stubborn necks? Is there Iudaism and Superstition in Heaven, in Christ too? Oh then let me be superstitious, I am content to be so, to be called so by any generation upon earth.
nay, he himself does it to his Father, Saint Mark xiv. 35. fell down and prayed; and do we then think much to do it? The very Saints in Heaven, where there is nor shadow Certainly nor Ceremony, fallen down before him, even before the Lamb. Rev. v. 8. and xi. 16. and xiv. 4. and Are we too good to do it? Is the practice of all ages, of Heaven, of Earth, and christ too, not strong enough to bow our stubborn necks? Is there Judaism and Superstition in Heaven, in christ too? O then let me be superstitious, I am content to be so, to be called so by any generation upon earth.
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nature it self in the midst of its corruptions keeps yet this impression undefac'd, and more plainly professes this Reverence due to the Deity, than even the Deity it self.
nature it self in the midst of its corruptions keeps yet this impression undefaced, and more plainly Professes this reverence due to the Deity, than even the Deity it self.
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Never did any the most blind and foolish Heathen yet acknowledge a God, but presently they worshipped him with their bodies. Nay never did any ever pretend either honour or respect to man,
Never did any the most blind and foolish Heathen yet acknowledge a God, but presently they worshipped him with their bodies. Nay never did any ever pretend either honour or respect to man,
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nor think, nor do any thing without the body whilst it is in it? It was thought a good argument by S. Paul, to glorifie God in our body as well as in our spirits (and in old Manuscripts I must tell you, NONLATINALPHABET is not found, NONLATINALPHABET, the body only, is) because they are God's, he hath bought them with a price, 1 Cor. vi. 20. good reason then that he should have them.
nor think, nor do any thing without the body while it is in it? It was Thought a good argument by S. Paul, to Glorify God in our body as well as in our spirits (and in old Manuscripts I must tell you, is not found,, the body only, is) Because they Are God's, he hath bought them with a price, 1 Cor. vi. 20. good reason then that he should have them.
Indeed it is so unreasonable to deny it him, so unprofitable to the very body to keep it from him, that I know not why we should expect to have it either safe or well, when we deny it him.
Indeed it is so unreasonable to deny it him, so unprofitable to the very body to keep it from him, that I know not why we should expect to have it either safe or well, when we deny it him.
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Who can keep it better? who can easier lift it up when it is down, raise it up when it is fallen, preserve it in health and strength than he? And are we such fond fools then, not to present it always to his protection,
Who can keep it better? who can Easier lift it up when it is down, raise it up when it is fallen, preserve it in health and strength than he? And Are we such found Fools then, not to present it always to his protection,
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Though we were Hereticks of the highest impudence, and denied his God-head, yet confessing his humanity, we can do no less than give the worship of our bodies to him;
Though we were Heretics of the highest impudence, and denied his Godhead, yet confessing his humanity, we can do no less than give the worship of our bodies to him;
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I may without breach of charity, I fear, suspect that this generation that are so violent against the worship of the body, will e're long neither confess his God-head nor his Man-hood, turn Arian and Manichee both together,
I may without breach of charity, I Fear, suspect that this generation that Are so violent against the worship of the body, will ever long neither confess his Godhead nor his Manhood, turn Arian and Manichee both together,
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and prove a kind of mixed Hereticks unheard of hitherto, beyond all the wickedness and folly of all their former predecessors, come so far at last, to think all done in a fancy,
and prove a kind of mixed Heretics unheard of hitherto, beyond all the wickedness and folly of all their former predecessors, come so Far At last, to think all done in a fancy,
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For certainly, did they either seriously think him true God or true man, we should see it by their bodies, especially seeing we cannot see any thing by their spirits to the contrary.
For Certainly, did they either seriously think him true God or true man, we should see it by their bodies, especially seeing we cannot see any thing by their spirits to the contrary.
Even men us'd to be thus worshipped, 1 Kings i. 31. and Prophets, 2 Kings ii. 15. So that did they confess him any thing, they would certainly fall down and worship him, not deny it to be sure, whether do it or no.
Even men used to be thus worshipped, 1 Kings i. 31. and prophets, 2 Kings ii. 15. So that did they confess him any thing, they would Certainly fallen down and worship him, not deny it to be sure, whither doe it or no.
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For all falling down is not adoration. It is the mind that makes that; the intention of the soul, that turns this outward expression of the body into adoration, that makes it either NONLATINALPHABET or NONLATINALPHABET, either a religious or a civil worship, as it pleases.
For all falling down is not adoration. It is the mind that makes that; the intention of the soul, that turns this outward expression of the body into adoration, that makes it either or, either a religious or a civil worship, as it Pleases.
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This is the reason together with the Authority of the Fathers, St. Augustin, St. Leo, St. Bernard, and others, that I make adorârunt here, this word worship, to relate to the soul,
This is the reason together with the authority of the Father's, Saint Augustin, Saint Leo, Saint Bernard, and Others, that I make adorarunt Here, this word worship, to relate to the soul,
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That these Wise men intended it as an act of Devotion and Religion, as to an incarnate God, not a meer carnal man, is the general opinion of the Church, and not without good ground.
That these Wise men intended it as an act of Devotion and Religion, as to an incarnate God, not a mere carnal man, is the general opinion of the Church, and not without good ground.
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and they had often seen such sights, in as much pomp and glory as they could expect it in Iudea. At least cui bono? what good should they get by it? ( that's a thing Wise men consider ) by any King of Iudea? what was such an one or his child to them, who had nor dependance nor commerce with him;
and they had often seen such sights, in as much pomp and glory as they could expect it in Iudea. At least cui Bono? what good should they get by it? (that's a thing Wise men Consider) by any King of Iudea? what was such an one or his child to them, who had nor dependence nor commerce with him;
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No King of Stars, but the King of Heaven; none under whose command or dominion they move or shine, none that can call them his, but God that made them;
No King of Stars, but the King of Heaven; none under whose command or dominion they move or shine, none that can call them his, but God that made them;
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but by his own too, is certainly, in any Wise mans language, to worship God. Our very Star-gazers, who confess no King, and for ought we can see, worship no God, will yet confess, that in the Latin they have regit Astra Deus, that the Stars are only Gods; and though a Wise man may by his wisdom divert their influence, he can in no wise either command or direct their motion.
but by his own too, is Certainly, in any Wise men language, to worship God. Our very Stargazers, who confess no King, and for ought we can see, worship no God, will yet confess, that in the Latin they have regit Astra Deus, that the Stars Are only God's; and though a Wise man may by his Wisdom divert their influence, he can in no wise either command or Direct their motion.
and we would think they had little indeed, if they came so far only to give a complement to a child that could neither answer them nor understand them;
and we would think they had little indeed, if they Come so Far only to give a compliment to a child that could neither answer them nor understand them;
but when it is referr'd to God and his House. The Eunuch is said to come to Ierusalem, and worship, Acts viii. 27. David invites us to fall down and worship, Psal. xcv. 6. St. Paul comes to Ierusalem to worship, Acts xxiv. 11. and certain Greeks are said to come up to worship, St. Iohn xii. 20. but all this while it is to worship God, never made a work to worship man.
but when it is referred to God and his House. The Eunuch is said to come to Ierusalem, and worship, Acts viii. 27. David invites us to fallen down and worship, Psalm xcv. 6. Saint Paul comes to Ierusalem to worship, Acts xxiv. 11. and certain Greeks Are said to come up to worship, Saint John xii. 20. but all this while it is to worship God, never made a work to worship man.
and unworshipful pickle they found him in, the rags of poverty, the place they saw him in, would have made them have forborn their worship quite, they would have been so far from procidentes adorârunt, that it would have been dedignantes abiêrunt; instead of falling down and worshipping, they would have gone their ways, disdaining at him.
and unworshipful pickle they found him in, the rags of poverty, the place they saw him in, would have made them have forborn their worship quite, they would have been so Far from Prospering adorârunt, that it would have been dedignantes abierunt; instead of falling down and worshipping, they would have gone their ways, disdaining At him.
And indeed, he that knows and considers whom he worships, will worship both in Spirit, and in truth, with his soul and with his body, in truth else he does not worship.
And indeed, he that knows and considers whom he worships, will worship both in Spirit, and in truth, with his soul and with his body, in truth Else he does not worship.
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So was the fashion of the Greeks to worship, and it seems ancient through the East; for it is an expression of holy Iob, chap. xxxi. 21. If I have beheld the Sun when it shined, &c. or, my mouth hath kissed my hand, that is,
So was the fashion of the Greeks to worship, and it seems ancient through the East; for it is an expression of holy Job, chap. xxxi. 21. If I have beheld the Sun when it shined, etc. or, my Mouth hath kissed my hand, that is,
and so adoration is come to be applied to all worship of the body, bowing the head, bending the knee, falling on the face, kneeling at the feet, according as each particular Country perform their reverence.
and so adoration is come to be applied to all worship of the body, bowing the head, bending the knee, falling on the face, kneeling At the feet, according as each particular Country perform their Reverence.
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Time yet hath enlarged it further, and our Saviour, that eternal word, and therefore the best Expositor of any word, hath applied it also to the soul NONLATINALPHABET, St. Iohn iv. 23. nay more, calls them the truest worshippers that worship in Spirit.
Time yet hath enlarged it further, and our Saviour, that Eternal word, and Therefore the best Expositor of any word, hath applied it also to the soul, Saint John iv. 23. nay more, calls them the Truest worshippers that worship in Spirit.
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to do the worship cursorily, or in a complement, without attention or good meaning, is to use Christ as the Souldiers did, worship him in a mockery, cry, Hail King, and smite him;
to do the worship cursorily, or in a compliment, without attention or good meaning, is to use christ as the Soldiers did, worship him in a mockery, cry, Hail King, and smite him;
and the Apostle tells us, that God had so ordained it should be, given him a name, which is above every Name, that at the Name of Iesus every knee should how, of things in heaven, things in earth,
and the Apostle tells us, that God had so ordained it should be, given him a name, which is above every Name, that At the Name of Iesus every knee should how, of things in heaven, things in earth,
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yet presently after, that we might know it was in his name only that the Gentiles were to trust, at which to bow and worship. To worship him, to worship his Name,
yet presently After, that we might know it was in his name only that the Gentiles were to trust, At which to bow and worship. To worship him, to worship his Name,
lest we should commit Idolatry to it, being a creature, as to fear Superstition in worshipping at his Name before his foot-stool, as the Scripture sometimes speaks;
lest we should commit Idolatry to it, being a creature, as to Fear Superstition in worshipping At his Name before his footstool, as the Scripture sometime speaks;
When he brought his first-begotten into the world, he said, And let all the Angels of God worship him, Heb. i. 6. and certainly they do it, they fulfil his command, and do his pleasure.
When he brought his Firstbegotten into the world, he said, And let all the Angels of God worship him, Hebrew i. 6. and Certainly they do it, they fulfil his command, and do his pleasure.
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and is it left at our pleasure, who have the most reason in the world to do it, to whom chiefly this Christ was born and given? may we choose whether we will worship him or no? and yet be the greatest gainers by it,
and is it left At our pleasure, who have the most reason in the world to do it, to whom chiefly this christ was born and given? may we choose whither we will worship him or no? and yet be the greatest gainers by it,
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and that a far one too, through Arabian Desarts in the depth of Winter only to worship? and is it not as high a piece of Faith, notwithstanding that poor, outward, contemptible, appearance of Christ, yet to fall down and worship him, and believe him to be their God and Saviour,
and that a Far one too, through Arabian Deserts in the depth of Winter only to worship? and is it not as high a piece of Faith, notwithstanding that poor, outward, contemptible, appearance of christ, yet to fallen down and worship him, and believe him to be their God and Saviour,
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and to believe against hope and reason, was counted to Abraham for Faith, Heb. xi. was so to these Wise men of the Text, will be to all that follow their example.
and to believe against hope and reason, was counted to Abraham for Faith, Hebrew xi. was so to these Wise men of the Text, will be to all that follow their Exampl.
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The Letter is plain enough to tell us, that God looks to be worshipped with our Goods as well as with our Bodies, and our Souls; and that those whom he leads by his Star or Spirit, any that will come to Christ, must no more come empty handed,
The letter is plain enough to tell us, that God looks to be worshipped with our Goods as well as with our Bodies, and our Souls; and that those whom he leads by his Star or Spirit, any that will come to christ, must no more come empty handed,
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David would not offer what cost him nought, and Araunah when he does but understand God's business toward, gives like a King, 2 Sam. xxiv. 23. The Israelites, hard hearted Israelites, are yet so tender of Gods Service, that they pluck off their Jewels and golden Ear-rings for the Service of the Tabernack. The first Christian Emperours give their stately Halls to make Churches, and nothing is thought too costly by pious souls for God's worship.
David would not offer what cost him nought, and Araunah when he does but understand God's business towards, gives like a King, 2 Sam. xxiv. 23. The Israelites, hard hearted Israelites, Are yet so tender of God's Service, that they pluck off their Jewels and golden Earrings for the Service of the Tabernack. The First Christian emperors give their stately Halls to make Churches, and nothing is Thought too costly by pious Souls for God's worship.
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Gifts they are stiled when they are presented (2.) to tell us that God expects gifts as well as dues. Falling down and worshipping are due upon command:
Gifts they Are styled when they Are presented (2.) to tell us that God expects Gifts as well as dues. Falling down and worshipping Are due upon command:
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the second Commandment, that forbids it to an Idol, must necessarily thence infer it due to God; and if we do no more than pay our dues, what thank have we? God loves a free-will offering, and expects it too;
the second Commandment, that forbids it to an Idol, must necessarily thence infer it due to God; and if we do no more than pay our dues, what thank have we? God loves a freewill offering, and expects it too;
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but that they yield some fruit for Christ. They have but little indeed, that have not to offer a Turtle, or a Pigeon; if they have no Gold, they may have Francincense and Myrrhe, no such great cost:
but that they yield Some fruit for christ. They have but little indeed, that have not to offer a Turtle, or a Pigeon; if they have no Gold, they may have Frankincense and Myrrh, no such great cost:
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or of it, to God. Certain it is, I dare assure him, he loses nothing of any thing, that gives any of it to God, but encreaseth best by that diminishing.
or of it, to God. Certain it is, I Dare assure him, he loses nothing of any thing, that gives any of it to God, but increases best by that diminishing.
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every one cannot offer Gold. These Wise men therefore, the Type of all the Gentiles that were to come in to offer, not only offer like Kings, but like persons of meaner condition also;
every one cannot offer Gold. These Wise men Therefore, the Type of all the Gentiles that were to come in to offer, not only offer like Kings, but like Persons of meaner condition also;
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so we offer it willingly. Turtles and Pigeons, as well as Lambs and Bulls; Mites as well as Talents; Prankincense and Myrrhe as well as Gold; the poor mans present as well as the greatest Kings and Princes.
so we offer it willingly. Turtle and Pigeons, as well as Lambs and Bulls; Mites as well as Talents; Frankincense and Myrrh as well as Gold; the poor men present as well as the greatest Kings and Princes.
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To Christ here Gold comes very fitly to relieve his necessity, his poor Mothers Poverty: Frankincense does well to perfume the Stable, and Myrrhe comes seasonable to strengthen and confirm his infant limbs.
To christ Here Gold comes very fitly to relieve his necessity, his poor Mother's Poverty: Frankincense does well to perfume the Stable, and Myrrh comes seasonable to strengthen and confirm his infant limbs.
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in weakness and declining, to uphold it with the myrrhe of our Patience and Courage. 8. Do we it lastly, largely, with open hearts, and hands, and purses;
in weakness and declining, to uphold it with the myrrh of our Patience and Courage. 8. Do we it lastly, largely, with open hearts, and hands, and purses;
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open all our treasures, spread them all before him, bid him please himself, take what he will, all if he will, reserve nothing, detain nothing, no part nor portion from him,
open all our treasures, spread them all before him, bid him please himself, take what he will, all if he will, reserve nothing, detain nothing, no part nor portion from him,
Our goods indeed, as says the Psalmist, are nothing unto thee, O God, nothing unto thee, in comparison of thee, the chiefest good: our riches nothing to thine; thou needest them not neither;
Our goods indeed, as Says the Psalmist, Are nothing unto thee, Oh God, nothing unto thee, in comparison of thee, the chiefest good: our riches nothing to thine; thou Needest them not neither;
You will understand better what he requires, if we open the treasures a little further, go on to the Mystery, what Antiquity hath conceived infolded in the treasury of the Text; what is the mystery of this three-fold present, Gold, Frankincense, and Myrrhe.
You will understand better what he requires, if we open the treasures a little further, go on to the Mystery, what Antiquity hath conceived enfolded in the treasury of the Text; what is the mystery of this threefold present, Gold, Frankincense, and Myrrh.
The Allegory is to teach us what to think or believe of Christ. In offering Gold they acknowledged him for a King, and so paid him Tribute. In offering Frankincense, or Incense, they confest him to be a God.
The Allegory is to teach us what to think or believe of christ. In offering Gold they acknowledged him for a King, and so paid him Tribute. In offering Frankincense, or Incense, they confessed him to be a God.
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and point them out, how they thus doing seem to believe all that is to be believed of Christ. First, his two natures, his God-head by the Incense, his Manhood by the Myrrhe. (2.) His Offices, his Kingly Office by the Gold, the very matter of the Crown that makes him King.
and point them out, how they thus doing seem to believe all that is to be believed of christ. First, his two nature's, his Godhead by the Incense, his Manhood by the Myrrh. (2.) His Offices, his Kingly Office by the Gold, the very matter of the Crown that makes him King.
His Priestly Office by Incense, the Priests Office being to offer Incense, S. Luke i. 9. Levit. xvi. 13. His Prophetical Office by the Myrrhe, representing the bitter and mortified life of a Prophet. (3.) Here's his Birth, his Life, his Death, and Resurrection all acknowledged.
His Priestly Office by Incense, the Priests Office being to offer Incense, S. Luke i. 9. Levit. xvi. 13. His Prophetical Office by the Myrrh, representing the bitter and mortified life of a Prophet. (3.) Here's his Birth, his Life, his Death, and Resurrection all acknowledged.
the usual draught of those that died upon the Cross. And his Resurrection, easily enough understood by the same Myrrhe, whose chief use is to preserve the dead body from Corruption, out of an hope of a Resurrection;
the usual draught of those that died upon the Cross. And his Resurrection, Easily enough understood by the same Myrrh, whose chief use is to preserve the dead body from Corruption, out of an hope of a Resurrection;
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So now we see what it is to present Gold, Francincense, and Myrrhe to Christ, even no less than to believe him to be God and Man, our King, and Priest, and Prophet, born of a Virgin, without stain of sin, living in all holiness without blame, and dying for us;
So now we see what it is to present Gold, Frankincense, and Myrrh to christ, even no less than to believe him to be God and Man, our King, and Priest, and Prophet, born of a Virgae, without stain of since, living in all holiness without blame, and dying for us;
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First, He offers Gold, who patiently and constantly suffers for his Faith, which is far more precious, says St. Peter, than of Gold that perisheth, though it be tried with the fire, 1 Pet. i. 7. The Martyrs flames are brighter than Gold,
First, He offers Gold, who patiently and constantly suffers for his Faith, which is Far more precious, Says Saint Peter, than of Gold that Perishes, though it be tried with the fire, 1 Pet. i. 7. The Martyrs flames Are Brighter than Gold,
He (2.) offers Gold who sets himself to keep Gods Commandments, which in the Psalmists account, Psal. xix. 10. are more desirable than Gold, yea, than the finest Gold.
He (2.) offers Gold who sets himself to keep God's commandments, which in the Psalmists account, Psalm xix. 10. Are more desirable than Gold, yea, than the Finest Gold.
He (3.) presents Incense who presents humility and obedience: the nature of Frankincense is binding and restringent, well imitated by obedience and humility;
He (3.) presents Incense who presents humility and Obedience: the nature of Frankincense is binding and restringent, well imitated by Obedience and humility;
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Myrrhe is a mortifier. One quality of Myrrhe is to kill Worms; he that kills these worms of our inordinate desires, that come crawling on us, those covetous desires that lie gnawing us;
Myrrh is a mortifier. One quality of Myrrh is to kill Worms; he that kills these worms of our inordinate Desires, that come crawling on us, those covetous Desires that lie gnawing us;
those wrigling motions of any lusts that are ever tickling, disturbing us, he offers Myrrhe. 2. He presents Myrrhe that presents his body chaste and pure.
those wriggling motions of any Lustiest that Are ever tickling, disturbing us, he offers Myrrh. 2. He presents Myrrh that presents his body chaste and pure.
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and the Spouse in the Canticles, so fair, so pure, so undefiled, is much delighted with bundles of Myrrhe; her very hands drop sweet smelling Myrrhe. It is so great an Antidote against all impurity and corruption.
and the Spouse in the Canticles, so fair, so pure, so undefiled, is much delighted with bundles of Myrrh; her very hands drop sweet smelling Myrrh. It is so great an Antidote against all impurity and corruption.
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or his affections in order, yet begins now at last to take his Wine a little mingled with Myrrhe, that takes of the bitter potion of repentance, who in the bitterness of his soul repents him of his sins.
or his affections in order, yet begins now At last to take his Wine a little mingled with Myrrh, that Takes of the bitter potion of Repentance, who in the bitterness of his soul repents him of his Sins.
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You know now how you may still offer Gold, Frankincense, and Myrrhe, a constant Faith, a regular Life; Charity and Alms is as good as Gold, devout Prayer, a lively Hope, an humble Obedience will pass for Incense, a chaste body, mortified affections, and true repentance will be accepted instead of Myrrhe. See we to it then, that we have them always ready to present to Christ.
You know now how you may still offer Gold, Frankincense, and Myrrh, a constant Faith, a regular Life; Charity and Alms is as good as Gold, devout Prayer, a lively Hope, an humble obedience will pass for Incense, a chaste body, mortified affections, and true Repentance will be accepted instead of Myrrh. See we to it then, that we have them always ready to present to christ.
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Yet there is one mystery more to be observed, when they had opened their treasures, says the Text, and it says it that we may know, we are to open our treasures as well as offer them.
Yet there is one mystery more to be observed, when they had opened their treasures, Says the Text, and it Says it that we may know, we Are to open our treasures as well as offer them.
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Open we our treasures first, do it freely, that we do, all our treasures. (2.) Do it plentifully, and largely, Dorcas-like, full of good works, and alms-deeds:
Open we our treasures First, do it freely, that we do, all our treasures. (2.) Do it plentifully, and largely, Dorcas-like, full of good works, and almsdeeds:
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let our good works and graces glitter like the refined Gold. (3.) Do them pure and sincerely. (4.) That they may ascend like Incense, do them religiously and devoutly. (5.) Let them be wrapt up in Myrrhe, to keep them from corouption. (6.) Let them all be like sweet smelling Myrrhe of good odour and report. (7.) Let them also be imbittered with Myrrhe, with the bitter tears of repentance, that we have presented God so little good,
let our good works and graces glitter like the refined Gold. (3.) Do them pure and sincerely. (4.) That they may ascend like Incense, do them religiously and devoutly. (5.) Let them be wrapped up in Myrrh, to keep them from corouption. (6.) Let them all be like sweet smelling Myrrh of good odour and report. (7.) Let them also be imbittered with Myrrh, with the bitter tears of Repentance, that we have presented God so little good,
and the tears of sorrow that we can present no better. (8.) Let them be done in order, our incense in the middle, our prayers wing'd on the one hand with the golden wing of Faith, on the other with purity white (as is says Pliny ) the purest Myrrhe, a faithful heart,
and the tears of sorrow that we can present no better. (8.) Let them be done in order, our incense in the middle, our Prayers winged on the one hand with the golden wing of Faith, on the other with purity white (as is Says pliny) the Purest Myrrh, a faithful heart,
and for our falling down shall one day raise us up again to everlasting glory, to worship him that sits upon the Throne, and the Lamb for evermore. Amen.
and for our falling down shall one day raise us up again to everlasting glory, to worship him that sits upon the Throne, and the Lamb for evermore. Amen.
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NEHEM. xiii. 14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the Offices thereof.
NEHEMIAH. xiii. 14. remember me, Oh my God, Concerning this, and wipe not out my good Deeds that I have done for the house of my God, and for the Offices thereof.
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ANd even to remember our selves concerning this, of the good deeds done to this House of God, and to the Offices thereof have I chose the Text to day.
ANd even to Remember our selves Concerning this, of the good Deeds done to this House of God, and to the Offices thereof have I chosen the Text to day.
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A day, by all probable conjectures from the ancient great solemnity we find upon it, the Feast of the Dedication of this reverend and aged Pile, either at the first or second building of it,
A day, by all probable Conjectures from the ancient great solemnity we find upon it, the Feast of the Dedication of this reverend and aged Pile, either At the First or second building of it,
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A Day here observed, not only in memory of St. Pauls Conversion, but of the Conversion also of this place (now St. Pauls ) either at the first from the Temple of Diana, to the House of God; or of this Part of it wherein we are, some hundred of years after from common use,
A Day Here observed, not only in memory of Saint Paul's Conversion, but of the Conversion also of this place (now Saint Paul's) either At the First from the Temple of Diana, to the House of God; or of this Part of it wherein we Are, Some hundred of Years After from Common use,
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And it falling out this Year to be a Day crown'd with so honourable an Assembly, I hope it may fall out happily to remember you of some kind offices, some good deeds to it.
And it falling out this Year to be a Day crowned with so honourable an Assembly, I hope it may fallen out happily to Remember you of Some kind Offices, Some good Deeds to it.
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We have a command from St. Paul (whose day it is) to charge them that are rich to do so, 1 Tim. vi. 18. to be rich in good works, and such are these.
We have a command from Saint Paul (whose day it is) to charge them that Are rich to do so, 1 Tim. vi. 18. to be rich in good works, and such Are these.
as it were, upon Gods score to pay for Thrice it is so in the Chapter, ver. 22. and 31. as well as in the Text; as if God were little less than bound to recompence and reward them.
as it were, upon God's score to pay for Thrice it is so in the Chapter, ver. 22. and 31. as well as in the Text; as if God were little less than bound to recompense and reward them.
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For how good soever the works were, the words are but a modest recommendation of them to God when they were done, with an humble Petition to Him to accept them.
For how good soever the works were, the words Are but a modest recommendation of them to God when they were done, with an humble Petition to Him to accept them.
that this Scripture, as well as others, was written for out learning, to remember us, that (1.) still such a House there is, a House of God, with many Offices belonging to it,
that this Scripture, as well as Others, was written for out learning, to Remember us, that (1.) still such a House there is, a House of God, with many Offices belonging to it,
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Remember, &c. you have both the Sum, and the Particulars of the Text. I go on with the First of them, What it was that was here done to the House of God;
remember, etc. you have both the Sum, and the Particulars of the Text. I go on with the First of them, What it was that was Here done to the House of God;
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Indeed, there is not much said any where of his Genealogy, and no where so much what he was, as what he did. The best reckoning Pedigrees is that of Noahs, Gen. vi. 9. These are the Generations of Noah;
Indeed, there is not much said any where of his Genealogy, and no where so much what he was, as what he did. The best reckoning Pedigrees is that of Noahs, Gen. vi. 9. These Are the Generations of Noah;
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And yet Nehemiah was no mean man, neither Cup-bearer to Artaxerxes King of Persia, Chap. i. 11. the Tirshatha, Chap. viii. 9. or Governour of Iudea, Chap. v. 14. had honour and eminence enough;
And yet Nehemiah was no mean man, neither Cupbearer to Artaxerxes King of Persiam, Chap. i. 11. the Tirshatha, Chap. viii. 9. or Governor of Iudea, Chap. v. 14. had honour and eminence enough;
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The Repairer of Gods House a better Title to be remembred by in Gods Catalogue of Nobility, and in the Court of Heaven; than the greatest Emperours Cup-bearer, or the Viceroy of Iudea, nay, of Emperour of East and West.
The Repairer of God's House a better Title to be remembered by in God's Catalogue of Nobilt, and in the Court of Heaven; than the greatest emperors Cupbearer, or the Viceroy of Iudea, nay, of Emperor of East and West.
This only by the way, that He forgets himself, and God will not remember him, who thinks his Honour and greatness exempt him from the service of Gods House, or values any beyond it.
This only by the Way, that He forgets himself, and God will not Remember him, who thinks his Honour and greatness exempt him from the service of God's House, or value's any beyond it.
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One day there better, says he, than a thousand, Psal. lxxxiv. 9, 10. And one poor Me is worth as many Worships and Honours; that single Syllable, of as few Letters as you can make it, with a few good deeds to back it, better than all glorious Titles without them.
One day there better, Says he, than a thousand, Psalm lxxxiv. 9, 10. And one poor Me is worth as many Worships and Honours; that single Syllable, of as few Letters as you can make it, with a few good Deeds to back it, better than all glorious Titles without them.
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1. His Compassion towards it, that we may easily see in his sitting down and weeping over the ruines, in his fasting and sadly praying for it, Chap. i. 4. For 'tis not Hierusalem only,
1. His Compassion towards it, that we may Easily see in his sitting down and weeping over the ruins, in his fasting and sadly praying for it, Chap. i. 4. For it's not Jerusalem only,
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or principally either, (though first mentioned) for which he does so, but Sion, the place that God had chosen to put his Name there, ver. 9. For that it is;
or principally either, (though First mentioned) for which he does so, but Sion, the place that God had chosen to put his Name there, ver. 9. For that it is;
and it pittieth them to see her in the dust, Psal. cii. 14. All good men still it does as much, they more bewail the ruines of God's houses than of their own. Alas!
and it Pitieth them to see her in the dust, Psalm cii. 14. All good men still it does as much, they more bewail the ruins of God's houses than of their own. Alas!
but the Temple too, where ere they wanted, Chap. iii. It had been begun to be re-edified by Zerubbabel, Ezra vi. Where, by the way, take notice they began their building with Gods House then;
but the Temple too, where ere they wanted, Chap. iii. It had been begun to be reedified by Zerubbabel, Ezra vi. Where, by the Way, take notice they began their building with God's House then;
Great works are not the business of a little time, not of days, but years. (Above forty years in building was this House wherein we are.) Nor are such Houses at any time so perfect at the last,
Great works Are not the business of a little time, not of days, but Years. (Above forty Years in building was this House wherein we Are.) Nor Are such Houses At any time so perfect At the last,
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God help us indeed to some good Nehemiah to throw out that stuff, as you may see ours does, Chap. xiii. 9. A cleansing, purifying mercy the House needs sometimes, needed it we remember too long. Such is Nehemiahs too.
God help us indeed to Some good Nehemiah to throw out that stuff, as you may see ours does, Chap. xiii. 9. A cleansing, purifying mercy the House needs sometime, needed it we Remember too long. Such is Nehemiah's too.
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Nehemiah must stand to what he has done, and still protect it, or Sanballat, Tobiah, and Geshem, the Horonite, the Ammonite, and the Arabian, all Sects, Schism, Atheism, and Prophaneness will in again.
Nehemiah must stand to what he has done, and still Pact it, or Sanballat, Tobiah, and Geshem, the Horonite, the Ammonite, and the Arabian, all Sects, Schism, Atheism, and Profaneness will in again.
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1. From corrupt Priests, such as Eliashib, ver. 7. 2. From false ones, such as cannot prove their succession, Chap. vii. 64. 3. From such as pollute it with strange marriages, as one of the Sons of Ioiada, ver. 28. strange mixtures, (suppose the waters of the Tiber, the Frith, or the Leman Lake with the Springs of Sion. ) 4. From strange Levites too,
1. From corrupt Priests, such as Eliashib, ver. 7. 2. From false ones, such as cannot prove their succession, Chap. vii. 64. 3. From such as pollute it with strange marriages, as one of the Sons of Joiada, ver. 28. strange mixtures, (suppose the waters of the Tiber, the Frith, or the Leman Lake with the Springs of Sion.) 4. From strange Levites too,
'Tis the highest Commendation of Nehemiahs mercies, that he does not forsake the House, but strill protects it both from open enemies, and from treacherous friends;
It's the highest Commendation of Nehemiah's Mercies, that he does not forsake the House, but strill protects it both from open enemies, and from treacherous Friends;
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the one, by his Sword and Spear, Chap. iv. 16. the other, by the restoring good order and Discipline, Chap. xii. 24. And this is a couragious and constant mercy; The Fifth Commendation of Nehemiahs.
the one, by his Sword and Spear, Chap. iv. 16. the other, by the restoring good order and Discipline, Chap. xii. 24. And this is a courageous and constant mercy; The Fifth Commendation of Nehemiah's.
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And thus you have his Mercies to the House it self, His compassion on the Ruines, his soliciting the Repairs, his setting himself upon the work, his delivering the house from prophanation, his protecting it from the prophaners; 1. a tender, 2. active, 3. laborious, 4. pure, 5. constant goodness to the House of God. These are the first branches of those Mercies which God here commends to us, to be shewn by his to his House.
And thus you have his mercies to the House it self, His compassion on the Ruins, his soliciting the Repairs, his setting himself upon the work, his delivering the house from profanation, his protecting it from the profaners; 1. a tender, 2. active, 3. laborious, 4. pure, 5. constant Goodness to the House of God. These Are the First branches of those mercies which God Here commends to us, to be shown by his to his House.
The Second sort are those to the Offices. And Misericordias in Custodiis, in Observantiis, in Ceremoniis, the several translations of the words again shall serve to head them.
The Second sort Are those to the Offices. And Misericordias in Custodiis, in Observations, in Ceremoniis, the several Translations of the words again shall serve to head them.
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1. Misericordias in Custodiis, taking the Abstract for the Concrete, His mercies to the Officers and Keepers of the House, those who are set to watch and keep it, them we take the first.
1. Misericordias in Custodiis, taking the Abstract for the Concrete, His Mercies to the Officers and Keepers of the House, those who Are Set to watch and keep it, them we take the First.
For not only, unless the Lord keep the House, but unless Nehemiah, the Magistrate, do so too, (you the Reveverend Iudges, you the renowned Governours of the City ) the Watchmen, the Priests and Levites, will all labour but in vain.
For not only, unless the Lord keep the House, but unless Nehemiah, the Magistrate, do so too, (you the Reveverend Judges, you the renowned Governors of the city) the Watchmen, the Priests and Levites, will all labour but in vain.
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Tobiah, by his acquaintance and alliance, Sanballat, by his subtilty and pretences, Geshem, by his wealth and power, will down with the Walls ere they be well dry,
Tobiah, by his acquaintance and alliance, Sanballat, by his subtlety and pretences, Geshem, by his wealth and power, will down with the Walls ere they be well dry,
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Nehemiah therefore, like a stout Governour, sticks to them against those enemies of Sion and Hierusalem, of peace and order, whether open or conceal'd ones;
Nehemiah Therefore, like a stout Governor, sticks to them against those enemies of Sion and Jerusalem, of peace and order, whither open or concealed ones;
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The first of them, Chap. v. the other here, ver. 10. Against all that have ill will at Sion, that envy the prosperity of the House of God, he stands to them and protects them.
The First of them, Chap. v. the other Here, ver. 10. Against all that have ill will At Sion, that envy the Prosperity of the House of God, he Stands to them and protects them.
He, Secondly, disposes and settles them in their proper places, ver. 30. of this Chapter, descends to take care even of the Singers, and Porters, or Vergers of the house, Chap. xii. 45.
He, Secondly, disposes and settles them in their proper places, ver. 30. of this Chapter, descends to take care even of the Singers, and Porters, or Vergers of the house, Chap. xii. 45.
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He calls home, thirdly, the poor Levite, who had been forced to forsake the house for want of maintenance, Chap. xii. 11. delivers him from the oppression of such whose policy it was then,
He calls home, Thirdly, the poor Levite, who had been forced to forsake the house for want of maintenance, Chap. xii. 11. delivers him from the oppression of such whose policy it was then,
Lastly, For their better maintenance, and the readier performance of of the holy Office, he commands the holy things and Vessels, meat-Offerings and Oblations, to their proper Chambers, in custodias, to be reserved in their several Wards, Chap. xiii. 9. And these in brief are Nehemiahs Misericordiae in Costodiis, his good deeds to the Officers or Ministers of the House of God: He defends them against their Enemies;
Lastly, For their better maintenance, and the Readier performance of of the holy Office, he commands the holy things and Vessels, Meat offerings and Oblations, to their proper Chambers, in Custodias, to be reserved in their several Wards, Chap. xiii. 9. And these in brief Are Nehemiah's Mercy in Costodiis, his good Deeds to the Officers or Ministers of the House of God: He defends them against their Enemies;
Trace we him, as we did before, and we shall find him (1.) restoring the observing of the solemn Fasts and Feasts in their due seasons, Chap. viii. 9, 10, 14. Vindicating (2.) the Sabbath from prophanation, Chap. xx. 19. Making them (3.) a solemn Form of Prayer, Chap. ix. 5. Setling (4.) solemn Musick, Hymns and Anthems of thanksgivings, Chap. xii. 27. Setting up (5.) the publick reading and teaching of the Law of God, Chap. viii. 1. and ix. 3. Re-establishing (6.) the whole Office of Gods Publick Worship and Service according to the commandment of David, the man of God, Chap. xii. 24. according to the ancient form and fashion.
Trace we him, as we did before, and we shall find him (1.) restoring the observing of the solemn Fasts and Feasts in their due seasons, Chap. viii. 9, 10, 14. Vindicating (2.) the Sabbath from profanation, Chap. xx. 19. Making them (3.) a solemn From of Prayer, Chap. ix. 5. Settling (4.) solemn Music, Hymns and Anthems of thanksgivings, Chap. xii. 27. Setting up (5.) the public reading and teaching of the Law of God, Chap. viii. 1. and ix. 3. Reestablishing (6.) the Whole Office of God's Public Worship and Service according to the Commandment of David, the man of God, Chap. xii. 24. according to the ancient from and fashion.
how they lift up their hands, and bow their heads, and worship the Lord with their faces to the ground, ver. 6. how content they are to be bound to the Statutes and Iudgments as well as the Commandments of God, that is, to the Ceremonials, and Iudicials, (for so the words Statutes and Judgments do import) as well as to the Moral Law, and how he solemnly binds them to it by an oath, Chap. ix. 29. You cannot but say he has wrought a good work indeed upon them,
how they lift up their hands, and bow their Heads, and worship the Lord with their faces to the ground, ver. 6. how content they Are to be bound to the Statutes and Judgments as well as the commandments of God, that is, to the Ceremonials, and Judicials, (for so the words Statutes and Judgments do import) as well as to the Moral Law, and how he solemnly binds them to it by an oath, Chap. ix. 29. You cannot but say he has wrought a good work indeed upon them,
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than to keep all in peace and order, and oblige men by Laws and Oaths to do their duties, to attend the holy Offices diligently in a comely uniformity, who otherwise would some of them never think of it,
than to keep all in peace and order, and oblige men by Laws and Oaths to do their duties, to attend the holy Offices diligently in a comely uniformity, who otherwise would Some of them never think of it,
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And the first kind of his Bounty is his own and his servants labour freely bestowed upon the Work. (For 'tis no matter now whether we divide or joyn the House and Offices. ) In effect it is no less than the whole Revenues of his Command and Government;
And the First kind of his Bounty is his own and his Servants labour freely bestowed upon the Work. (For it's no matter now whither we divide or join the House and Offices.) In Effect it is no less than the Whole Revenues of his Command and Government;
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The second Expression of it is, the free entertainment of one hundred and fifty of those that laboured in the Work at his own Table, at his own charges, ver. 17. of that cited Chapter.
The second Expression of it is, the free entertainment of one hundred and fifty of those that laboured in the Work At his own Table, At his own charges, ver. 17. of that cited Chapter.
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The third Manifestation of his Bounty is his voluntary gift of one thousand Drachmes of Gold to the Treasury of the House, Chap. vii. 70. a kind of springing stream of supplies unto it.
The third Manifestation of his Bounty is his voluntary gift of one thousand Drachmas of Gold to the Treasury of the House, Chap. vii. 70. a kind of springing stream of supplies unto it.
Especially, if you consider not only that and what, but when and how, as the Story will inform you, you will say Misericordias and Beneficentiam are lean and meagre words to tell you what he did.
Especially, if you Consider not only that and what, but when and how, as the Story will inform you, you will say Misericordias and Beneficentiam Are lean and meager words to tell you what he did.
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For to undertake this business when all others had given it over, and left it in the rubbish, Chap. i. 2. when their enemies without the Walls eagerly opposed, and as scornfully derided it;
For to undertake this business when all Others had given it over, and left it in the rubbish, Chap. i. 2. when their enemies without the Walls eagerly opposed, and as scornfully derided it;
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and false friends within as subtilly undermined it, Chap. vi. 17. when some of their Nobles dishonourably drew back for fear or interest, Chap. iii. 5. then in a time so difficult, so dangerous, so troublesome; then so vigilantly,
and false Friends within as subtly undermined it, Chap. vi. 17. when Some of their Nobles dishonourably drew back for Fear or Interest, Chap. iii. 5. then in a time so difficult, so dangerous, so troublesome; then so vigilantly,
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so couragiously, so industriously to pursue it, as not so much as shift themselves, from weeks end to weeks end, till all was finished, Chap. iv. 23. to be so bountiful to it, too, in a time of dearth and scarcity, as it seems it was, Chap. v. 3. when they had scarce money to buy bread for themselves and families,
so courageously, so industriously to pursue it, as not so much as shift themselves, from weeks end to weeks end, till all was finished, Chap. iv. 23. to be so bountiful to it, too, in a time of dearth and scarcity, as it seems it was, Chap. v. 3. when they had scarce money to buy bred for themselves and families,
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then to draw both great and small, the chief Fathers, and the meanest people to great Contributions to it, Chap. vii. 71. is so many good deeds together,
then to draw both great and small, the chief Father's, and the Meanest people to great Contributions to it, Chap. vii. 71. is so many good Deeds together,
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his establishing them in their Rights, and his studying all Conveniences for the holy Office; his restoring the whole Service of the Church for days, for Forms, for State, for Beauty, for Order, for all Solemnity. Methinks I might spare you the trouble of the next Particular I am to give you, to prove them good. Yet,
his establishing them in their Rights, and his studying all Conveniences for the holy Office; his restoring the Whole Service of the Church for days, for Forms, for State, for Beauty, for Order, for all Solemnity. Methinks I might spare you the trouble of the next Particular I am to give you, to prove them good. Yet,
Forasmuch as it was in thy heart to build a House to my Name thou didst well, 2 Chron. vi. 8. Our blessed Saviour himself says as much in the case, of Maries anointing him, ( a work which all the Fathers reckon of the same sort with these we speak of) she had wrought a good work, St. Mar. xiv. 6. Indeed, Iudas, and some that he had seduced, with a pretence that it might have been bestow'd much better, they disdained at it, ver. 4. and thought it waste;
Forasmuch as it was in thy heart to built a House to my Name thou didst well, 2 Chronicles vi. 8. Our blessed Saviour himself Says as much in the case, of Mary's anointing him, (a work which all the Father's reckon of the same sort with these we speak of) she had wrought a good work, Saint Mar. xiv. 6. Indeed, Iudas, and Some that he had seduced, with a pretence that it might have been bestowed much better, they disdained At it, ver. 4. and Thought it waste;
After all this I must tell you, he affects these works so well, ( and then they must needs be good ) and loves the House so much, that he sets us a pattern of some of them himself;
After all this I must tell you, he affects these works so well, (and then they must needs be good) and loves the House so much, that he sets us a pattern of Some of them himself;
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he will not suffer any Vessel to be carried thorow it, St. Mar. xi. 16. and in indignation whips the buyers and sellers out of the very out-parts of it, St. Luk. xix. 45. Twice he did so:
he will not suffer any Vessel to be carried thorough it, Saint Mar. xi. 16. and in Indignation whips the buyers and sellers out of the very out-parts of it, Saint Luk. xix. 45. Twice he did so:
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as great mercies as we have shewn them, they yet want his mercy to expound them, a Secundum multitudinem miserationum tuarum, and a magnitudine bonitatis, as 'tis expresly, ver. 22. a verse parallel to this, to construe and accept them.
as great Mercies as we have shown them, they yet want his mercy to expound them, a Secundum multitudinem miserationum tuarum, and a Magnitude bonitatis, as it's expressly, ver. 22. a verse parallel to this, to construe and accept them.
'Tis my Fourth Particular plain in the Text. And plain too it is, other good men have done so as well as Nehemiah, Hezeki•h does so, 2 Kings xx. 3. I beseech thee ▪ O Lord, remember how I have walked before thee in truth,
It's my Fourth Particular plain in the Text. And plain too it is, other good men have done so as well as Nehemiah, Hezeki•h does so, 2 Kings xx. 3. I beseech thee ▪ Oh Lord, Remember how I have walked before thee in truth,
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Wheresoever this Gospel shall be preacht (and it shall be as long as there is any preaching) there also that which this woman has done shall be told for a memorial of her.
Wheresoever this Gospel shall be preached (and it shall be as long as there is any preaching) there also that which this woman has done shall be told for a memorial of her.
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If we speak of the House it self, that stands an everlasting monument of the Founders Piety. The very Walls of holy buildings, that scarce now raise their heads so high as to be seen, speak yet plainly forth their Founders and Benefactors.
If we speak of the House it self, that Stands an everlasting monument of the Founders Piety. The very Walls of holy buildings, that scarce now raise their Heads so high as to be seen, speak yet plainly forth their Founders and Benefactors.
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God raises up some good soul or other even in the worst of times to revive their Names, (and blessed be they for it.) If we speak of the good done to the Offices of it;
God raises up Some good soul or other even in the worst of times to revive their Names, (and blessed be they for it.) If we speak of the good done to the Offices of it;
Not a Cherubs head, not a Lilly, a Flower, or Pomgranate, not a foot or Inch in the sacred Fabrick, not a Farthing, not a Mite to the Treasure of it falls to the ground unremembred, un-numbred.
Not a Cherubs head, not a Lily, a Flower, or Pomegranate, not a foot or Inch in the sacred Fabric, not a Farthing, not a Mite to the Treasure of it falls to the ground unremembered, unnumbered.
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Nay, even Sacriledge and Atheism, after so many Centuries of thriving wickedness, have not yet had the power to obliterate the memories of the Houses of God in the Land. So are the good deeds themselves remembred.
Nay, even Sacrilege and Atheism, After so many Centuries of thriving wickedness, have not yet had the power to obliterate the memories of the Houses of God in the Land. So Are the good Deeds themselves remembered.
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Among the Elect (says he) was Nehemias, his renown is great, who raised up for us the Walls (and some of them were to the house of God) that were fallen, and raised up our ruines, Ecclus. xlix. 13. There are others reckoned there upon the same account, Zorobabel was a Signet the right hand,
Among the Elect (Says he) was Nehemiah, his renown is great, who raised up for us the Walls (and Some of them were to the house of God) that were fallen, and raised up our ruins, Ecclus xlix. 13. There Are Others reckoned there upon the same account, Zerubbabel was a Signet the right hand,
so was Iesus the Son of Iosedec, who in their time builded the House, and set us an holy Temple to the Lord which was prepared for everlasting glory, v. 11, 12. there's a memorial indeed.
so was Iesus the Son of Iosedec, who in their time built the House, and Set us an holy Temple to the Lord which was prepared for everlasting glory, v. 11, 12. there's a memorial indeed.
Connive super me, and parce mihi; Wink at and pardon me, ver. 22. and Memento in bonum, remember me for good, ver. 31. To have our weaknesses winck'd at, our sins pardon'd, and our good with good rewarded; these three make up Gods remembring us.
Connive super me, and parce mihi; Wink At and pardon me, ver. 22. and Memento in bonum, Remember me for good, ver. 31. To have our Weaknesses winked At, our Sins pardoned, and our good with good rewarded; these three make up God's remembering us.
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1. Many a default had Iacob made, and done some more than justifiable sleights in his transactions with his Brethren, but one vow for Bethel, Gen. xxviii. 22. sets all straight again,
1. Many a default had Iacob made, and done Some more than justifiable sleights in his transactions with his Brothers, but one Voelli for Bethel, Gen. xxviii. 22. sets all straight again,
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2. David had some faults, and great ones, yet God says, he turned not aside save only in the matter of Vriah the Hittite, 1 Kings xv. 5. Save that, save many other that we could tell you of,
2. David had Some Faults, and great ones, yet God Says, he turned not aside save only in the matter of Uriah the Hittite, 1 Kings xv. 5. Save that, save many other that we could tell you of,
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but he must needs in the same breath, as it were, remember Sion, Psal. li. 18. O be gracious unto Sion, as if God else could not be gracious unto him; or as if otherwise, either the pardon of his sins would do him little good,
but he must needs in the same breath, as it were, Remember Sion, Psalm li. 18. Oh be gracious unto Sion, as if God Else could not be gracious unto him; or as if otherwise, either the pardon of his Sins would do him little good,
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3. Would you have a remembrance for your good, as well as a forgetting for your evil? Would you have God remember you with a blessing too? Why, your kindness to his house will do it.
3. Would you have a remembrance for your good, as well as a forgetting for your evil? Would you have God Remember you with a blessing too? Why, your kindness to his house will do it.
Nay, the very Sparrow is blest, and the Swallow is blest that love but his House, that sing their Mattens and Vespers at his Altars; the devout Prophet even envies them for it, Psal. lxxxiv. 3. So great are the blessings of the House of God, and so ever are those persons under his eye,
Nay, the very Sparrow is blessed, and the Swallow is blessed that love but his House, that sing their Mattens and Vespers At his Altars; the devout Prophet even envies them for it, Psalm lxxxiv. 3. So great Are the blessings of the House of God, and so ever Are those Persons under his eye,
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If you would but remember how God forgets his mercy, (or which is the same) how he remembers them in Iudgment who do ill to his House or to the Offices; how he strikes Vzzah dead for an irreverent touch of the Holy Ark; how he smites Vzziah with a leprosie for an encroachment upon the sacred Office, 2 Chron. xxvi. 19. and turns Saul out of his Kingdom for the like fault, 1 Sam. xiii. 14. How he thrusts Nebuchadnezzar out of doors, Dan. iv. 33. because he had burnt up his Houses in the Land, 1 King. xxv. 9. 'Tis just, indeed, he should have no House who will let God have none.
If you would but Remember how God forgets his mercy, (or which is the same) how he remembers them in Judgement who do ill to his House or to the Offices; how he strikes Uzzah dead for an irreverent touch of the Holy Ark; how he smites Uzziah with a leprosy for an encroachment upon the sacred Office, 2 Chronicles xxvi. 19. and turns Saul out of his Kingdom for the like fault, 1 Sam. xiii. 14. How he thrusts Nebuchadnezzar out of doors, Dan. iv. 33. Because he had burned up his Houses in the Land, 1 King. xxv. 9. It's just, indeed, he should have no House who will let God have none.
How he despoils Belshazzar of his Kingdom, because he had spoild his Temple, and was now prophaning those holy spoils, carouzing in the sacred bowles, Dan. v. 30. How he quite forgets all mercy to the Iews, and casts them out as soon as they prophaned his holy Temple, and abused his Messengers, Priests and Prophets, 2 Chron. xxxvi. 14. and professes he could hold no longer when they had arrived at that height of insolent wickedness;
How he despoils Belshazzar of his Kingdom, Because he had spoiled his Temple, and was now profaning those holy spoils, carousing in the sacred bowls, Dan. v. 30. How he quite forgets all mercy to the Iews, and Cast them out as soon as they Profaned his holy Temple, and abused his Messengers, Priests and prophets, 2 Chronicles xxxvi. 14. and Professes he could hold no longer when they had arrived At that height of insolent wickedness;
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if them with scarcity, these with plenty, Vbertate Domus, the plenty of his house; if them with desolate and decaying Families, these with happy and full Posterities;
if them with scarcity, these with plenty, Ubertate Domus, the plenty of his house; if them with desolate and decaying Families, these with happy and full Posterities;
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Many houses of God in the Land now, as well as in the Psalm, lxxiv. 9. This above the rest, whose decay'd Towers, and ruin'd Pinacles, and ragged Walls, and open Windows, and falling Roofs, and broken Pavements, call loud for a Repairer of the breaches. And 'tis not Nehemiahs Mercy and Bounty,
Many houses of God in the Land now, as well as in the Psalm, lxxiv. 9. This above the rest, whose decayed Towers, and ruined Pinnacles, and ragged Walls, and open Windows, and falling Roofs, and broken Pavements, call loud for a Repairer of the Breaches. And it's not Nehemiah's Mercy and Bounty,
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This House is Gods: all such houses Gods, as well as that of Bethel, or that of Sion, or those Synagogues of the Iews, stiled several times his houses.
This House is God's: all such houses God's, as well as that of Bethel, or that of Sion, or those Synagogues of the Iews, styled several times his houses.
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That some such there were even in the Apostles times, some house besides such as we eat and drink in, that must not be so used, must not be so despised, the Apostle tells us, 1 Cor. xi. ••.
That Some such there were even in the Apostles times, Some house beside such as we eat and drink in, that must not be so used, must not be so despised, the Apostle tells us, 1 Cor. xi. ••.
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That miraculous restoring them (3.) to all the holy Offices; this Church in particular destined to a sale, and deferred only to see who would give most, are evidences of it, too great to be disputed, that God has vindicated his right, and kept it for himself.
That miraculous restoring them (3.) to all the holy Offices; this Church in particular destined to a sale, and deferred only to see who would give most, Are evidences of it, too great to be disputed, that God has vindicated his right, and kept it for himself.
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And remember, (2.) These Houses have their Officers, their Offices, their Ceremonies ▪ as well as that here in the Text. Offices to be performed, Officers to perform them,
And Remember, (2.) These Houses have their Officers, their Offices, their Ceremonies ▪ as well as that Here in the Text. Offices to be performed, Officers to perform them,
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1. Good they are, remember that. And good works are a good foundation, 1 Tim. vi. 19. a foundation upon which you may lay hold on eternal life, says St. Paul there;
1. Good they Are, Remember that. And good works Are a good Foundation, 1 Tim. vi. 19. a Foundation upon which you may lay hold on Eternal life, Says Saint Paul there;
But had he had the selling of the Ointment then, or when some of his Disciples had the selling of it since, Were the poor ever the better for it? Were not thousands sent a begging by it? Sure, sure, he that can be content to see the Church in ruines, will not much pass to see the poor in rags. He that envies the Church-mans wealth, will never pity the poor mans want;
But had he had the selling of the Ointment then, or when Some of his Disciples had the selling of it since, Were the poor ever the better for it? Were not thousands sent a begging by it? Sure, sure, he that can be content to see the Church in ruins, will not much pass to see the poor in rags. He that envies the Churchman wealth, will never pity the poor men want;
and Christ himself vouchsafed to be present at them, St. Ioh. x. 22. And if the Syriac Translator may be allowed to read the last verse of the Chapter, Et ad oblationes, & ad sacra temporibus & Festis Statutis memoriam hujus rei mihi serva;
and christ himself vouchsafed to be present At them, Saint John x. 22. And if the Syriac Translator may be allowed to read the last verse of the Chapter, Et ad oblationes, & ad sacra temporibus & Festis Statutes memoriam hujus rei mihi Serva;
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So that would I commend to my dearest friend a Trade to make him rich and happy, it should be doing good to the House of God. 'Tis an old Jewish saying, Decima ut dives fias; Pay thy Tyths if thou wilt grow rich.
So that would I commend to my dearest friend a Trade to make him rich and happy, it should be doing good to the House of God. It's an old Jewish saying, Decima ut dives fias; Pay thy Tithes if thou wilt grow rich.
For 'tis worth the notice, that when God promised David a House upon this account, he tells him, that though his Son commit iniquity he would not utterly take his mercy from him.
For it's worth the notice, that when God promised David a House upon this account, he tells him, that though his Son commit iniquity he would not utterly take his mercy from him.
and you shall never be removed, God of his goodness will make your Hill so strong. No better way to fix the House of the Kingdom, or your own, than to begin with His. Others (to get loose) tell us of the decay of Trade. Why!
and you shall never be removed, God of his Goodness will make your Hill so strong. No better Way to fix the House of the Kingdom, or your own, than to begin with His. Others (to get lose) tell us of the decay of Trade. Why!
or holding from it? No, says God, from the day that the Foundation of the Lords Temple was laid, consider it, from this, that day will I bless you, Hag. ii. 18, 19. And prove him so (say I,
or holding from it? No, Says God, from the day that the Foundation of the lords Temple was laid, Consider it, from this, that day will I bless you, Hag. ii. 18, 19. And prove him so (say I,
and is it not all the reason in the world we should do good to his again? Hang up our remembrances upon the Walls, pay our acknowledgments upon his Altars, and bless all the Offices of his house for so great blessings? God will remember you again for what ever it is.
and is it not all the reason in the world we should do good to his again? Hang up our remembrances upon the Walls, pay our acknowledgments upon his Altars, and bless all the Offices of his house for so great blessings? God will Remember you again for what ever it is.
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If you would yet more engage him to you, know God loves the Gates of Sion more then all the dwellings of Iacob, Psal. lxxxvii. 2. must needs therefore love these most, that most love them.
If you would yet more engage him to you, know God loves the Gates of Sion more then all the dwellings of Iacob, Psalm lxxxvii. 2. must needs Therefore love these most, that most love them.
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A cup of cold water, I confess, to a Prophet, in the name of a Prophet, shall not lose the reward, no more shall a single Mite to the house of God as his. Every one however may do somewhat towards it.
A cup of cold water, I confess, to a Prophet, in the name of a Prophet, shall not loose the reward, no more shall a single Mite to the house of God as his. Every one however may do somewhat towards it.
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Only, where there is most, we must present it with humility, as David did, 1 Chron. xxix. ( What am I, O Lord, that I should be able after this sort to offer, thus to do it?) And where there is but little, we must present it with a regret that we can do no more.
Only, where there is most, we must present it with humility, as David did, 1 Chronicles xxix. (What am I, Oh Lord, that I should be able After this sort to offer, thus to do it?) And where there is but little, we must present it with a regret that we can do no more.
in our selves, and in our Posterities, with them shall remain a good inheritance, and their children shall be ever within the Covenant. And when all earthly glances shall be forgotten, that which we have done to the House of God shall be still remembred;
in our selves, and in our Posterities, with them shall remain a good inheritance, and their children shall be ever within the Covenant. And when all earthly glances shall be forgotten, that which we have done to the House of God shall be still remembered;
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And though the general conflagration shall at last calcine these glorious structures into ashes, we shall dwell safe in buildings not made with hands, eternal in the heavens, where the Lord God Almighty, and the Lamb shall be the Temple, and we sing the Offices of heaven with Angels, and Archangels, and all the holy Spirits, with joy and gladness for evermore.
And though the general conflagration shall At last calcine these glorious structures into Ashes, we shall dwell safe in buildings not made with hands, Eternal in the heavens, where the Lord God Almighty, and the Lamb shall be the Temple, and we sing the Offices of heaven with Angels, and Archangels, and all the holy Spirits, with joy and gladness for evermore.
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THE FIRST SERMON On the Day of the PURIFICATION OF THE Blessed Virgin. St. LUKE ii. 27, 28. — And when the Parents brought in the Child Iesus, to do for him after the custom of the Law.
THE FIRST SERMON On the Day of the PURIFICATION OF THE Blessed Virgae. Saint LUKE ii. 27, 28. — And when the Parents brought in the Child Iesus, to do for him After the custom of the Law.
That When was as this day. When the days of the blessed Virgins Purification, according to the Law of Moses, were accomplished forty days after Christs Nativity, this day just,
That When was as this day. When the days of the blessed Virgins Purification, according to the Law of Moses, were accomplished forty days After Christ Nativity, this day just,
then they brought him to Ierusalem to present him to the Lord, ver. 22. Then blessed Mary and Ioseph brought, then devout Simeon, and Anna, blessed; and if we be either Maries, or Anna's, Iosephs, or Simeons, holy men,
then they brought him to Ierusalem to present him to the Lord, ver. 22. Then blessed Marry and Ioseph brought, then devout Simeon, and Anna, blessed; and if we be either Mary's, or Anna's, Joseph's, or Simeons, holy men,
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For this day also of his presentation, as well as those other days of his Birth, Circumcision, and Manifestation, Candlemas-day as well as Christmas-day, New-years-day, or Epiphany, is a day of blessing;
For this day also of his presentation, as well as those other days of his Birth, Circumcision, and Manifestation, Candlemas day as well as Christmas day, new year's day, or Epiphany, is a day of blessing;
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of his presenting in the Temple, and our presenting our selves in the Church, to bless God and him for his presentation, his presentation-day, and our Candlemas, our little candles, our petty lights;
of his presenting in the Temple, and our presenting our selves in the Church, to bless God and him for his presentation, his presentation-day, and our Candlemas, our little Candles, our Petty lights;
The Shepherds blessed God in the morn of his Nativity, the Wisemen upon Epiphany, Simeon and Anna to day. All conditions before, all sexes to day; ignorant Shepherds, and learned Clerks; poor Country-men, and great Princes:
The Shepherd's blessed God in the morn of his Nativity, the Wise men upon Epiphany, Simeon and Anna to day. All conditions before, all sexes to day; ignorant Shepherd's, and learned Clerks; poor Countrymen, and great Princes:
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men that most stood in need of a Saviour before, just and righteous souls to day, that we might know there is none so good but stands in need of him one day or other, that will want a Saviour,
men that most stood in need of a Saviour before, just and righteous Souls to day, that we might know there is none so good but Stands in need of him one day or other, that will want a Saviour,
all come in to day, as at the end of Christmas; like the Chorus to the Angels Choire, to bear a part in the Angels Anthem, to make up a full choire of voices to glorifie God for this great present, which brings peace to the earth, and good will among men.
all come in to day, as At the end of Christmas; like the Chorus to the Angels Choir, to bear a part in the Angels Anthem, to make up a full choir of voices to Glorify God for this great present, which brings peace to the earth, and good will among men.
He was made man at his birth, made under the Law at his Circumcision, made manifest to the Gentiles at his Epiphany, but all this while at a kind of distance from us.
He was made man At his birth, made under the Law At his Circumcision, made manifest to the Gentiles At his Epiphany, but all this while At a kind of distance from us.
For this it is in the sum, that we are this day to bless God (as I hope we have done on other days for the other) that this beloved of his would thus still, again and again, more and more, undergo the condition of men, make himself of no more account than an ordinary man, be valued and redeemed at the ordinary rate of the poorest Child, as this day he was.
For this it is in the sum, that we Are this day to bless God (as I hope we have done on other days for the other) that this Beloved of his would thus still, again and again, more and more, undergo the condition of men, make himself of no more account than an ordinary man, be valued and redeemed At the ordinary rate of the Poorest Child, as this day he was.
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as if she were no better than the rest after this great Child-birth, though without the least spot or impurity in the whole business both of Conception and Child-birth:
as if she were no better than the rest After this great Childbirth, though without the least spot or impurity in the Whole business both of Conception and Childbirth:
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There are four remarkable passages of the day. (1.) The blessed Virgins Purification. (2.) Our blessed Saviours Presentation. (3.) Good Simeons Exultation. And (4.) Religious Anna's Gratulation. There are but two of them in the Text, Christs Presentation, and Simeons Exultation; The other two are not now within our compass; some other time they may.
There Are four remarkable passages of the day. (1.) The blessed Virgins Purification. (2.) Our blessed Saviors Presentation. (3.) Good Simeons Exultation. And (4.) Religious Anna's Gratulation. There Are but two of them in the Text, Christ Presentation, and Simeons Exultation; The other two Are not now within our compass; Some other time they may.
and fashion, after the fashion and custom of the Gospel. For does blessing or blessedness belong only to the Law? do they not more to the Gospel? certainly much more.
and fashion, After the fashion and custom of the Gospel. For does blessing or blessedness belong only to the Law? do they not more to the Gospel? Certainly much more.
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I have already divided you the Text, whilst I told you two of the great remarkables of the day were in it, Christs Presentation, and Simeons Gratulation: Christs Presentation to God, and his acceptation by man.
I have already divided you the Text, while I told you two of the great remarkables of the day were in it, Christ Presentation, and Simeons Gratulation: Christ Presentation to God, and his acceptation by man.
The first of these in the 27. verse, which runs thus, And when the Parents brought in the Child Iesus, to do for him after the custom of the Law. There's his Presentation.
The First of these in the 27. verse, which runs thus, And when the Parents brought in the Child Iesus, to do for him After the custom of the Law. There's his Presentation.
There's his Reception, or Simeons Acceptation of him, or Gratulation and Exultation over him. Of each of these first in reference to them, then afterward to our selves.
There's his Reception, or Simeons Acceptation of him, or Gratulation and Exultation over him. Of each of these First in Referente to them, then afterwards to our selves.
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The Presenters were the Parents, the Presented was the Child Iesus, the time was when the days of her purification were accomplished, the place, the Temple, and the manner according to the custom of the Law:
The Presenters were the Parents, the Presented was the Child Iesus, the time was when the days of her purification were accomplished, the place, the Temple, and the manner according to the custom of the Law:
Who fitter to present the Child then its own Parents. Ius liberorum, the power over the Child is properly theirs. Nature makes it so; they give it being;
Who fitter to present the Child then its own Parents. Just liberorum, the power over the Child is properly theirs. Nature makes it so; they give it being;
and term of law (that reaches not extraordinaries, nor provides words for miraculous conceptions) was counted father in the very proper acception. Only this to be said.
and term of law (that reaches not extraordinaries, nor provides words for miraculous conceptions) was counted father in the very proper acception. Only this to be said.
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And titles often to be accepted too rather than venture an harsh and untimely censure upon our selves or them, that are very near us, by the discovery of an unseasonable truth.
And titles often to be accepted too rather than venture an harsh and untimely censure upon our selves or them, that Are very near us, by the discovery of an unseasonable truth.
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Yet would the one speak after the vulgar language rather than cross received terms at the first in the recital of a story which might lose its credit by so early a discovery of a mysterious truth,
Yet would the one speak After the Vulgar language rather than cross received terms At the First in the recital of a story which might loose its credit by so early a discovery of a mysterious truth,
Seasonable words hence remember we ever to observe (2.) not upon every hint to cross the road of speech. (3.) To conceal a while unseasonable truths. (4.) To take care of the same and honour of others. (5.) To perform our duties with all tenderness to our charges,
Seasonable words hence Remember we ever to observe (2.) not upon every hint to cross the road of speech. (3.) To conceal a while unseasonable truths. (4.) To take care of the same and honour of Others. (5.) To perform our duties with all tenderness to our charges,
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Thus much we may learn by the Presenters and their title, and our unhappy times make us the readier to make another note to take notice of this happy juncture, where both Parents agree about the Child, both bring him.
Thus much we may Learn by the Presenters and their title, and our unhappy times make us the Readier to make Another note to take notice of this happy juncture, where both Parents agree about the Child, both bring him.
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Our divisions are so encreas'd upon us, that those whom God has nearest joyn'd are so wide separated in this business, that the unfortunate Child is kept from being presented unto God:
Our divisions Are so increased upon us, that those whom God has nearest joined Are so wide separated in this business, that the unfortunate Child is kept from being presented unto God:
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but debarr'd Christianity, denied to God at first, and in danger to be denied by him at the last, through the division of the Parents in Religion and Sect. A joyful sight it is methinks to see them here united for the Childs good;
but debarred Christianity, denied to God At First, and in danger to be denied by him At the last, through the division of the Parents in Religion and Sect. A joyful sighed it is methinks to see them Here united for the Child's good;
and 'tis to be feared by the Parents irreligion, yet further punished by a leaving it meerly in that state, proner far to evil than good, to error than truth:
and it's to be feared by the Parents irreligion, yet further punished by a leaving it merely in that state, proner Far to evil than good, to error than truth:
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God being denied it when he would have it, and calls for it to have it brought to him, we can have no great confidence that he will at another time accept it,
God being denied it when he would have it, and calls for it to have it brought to him, we can have no great confidence that he will At Another time accept it,
A Child it is that is presented in the Text, and in the day, and the Child Iesus; such a Child is both example and authority enough for us to bring ours also to the Lord, whilst they are such:
A Child it is that is presented in the Text, and in the day, and the Child Iesus; such a Child is both Exampl and Authority enough for us to bring ours also to the Lord, while they Are such:
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But he calling for them himself, Suffer little children to come unto me, St. Mat. xix. 14. It seems to me both ingratitude and impudence to keep them from him;
But he calling for them himself, Suffer little children to come unto me, Saint Mathew xix. 14. It seems to me both ingratitude and impudence to keep them from him;
but by Baptism? How has the Universal Church from that day to this brought Children to him? Has it not been to Baptism, in all Catholick Doctrine and Practice to this day? Have we now at all found any better way to bring them to him? None at all, alas! and is that better?
but by Baptism? How has the Universal Church from that day to this brought Children to him? Has it not been to Baptism, in all Catholic Doctrine and Practice to this day? Have we now At all found any better Way to bring them to him? None At all, alas! and is that better?
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But suppose them so, were there no holy Fathers among the Jews, that their Children must all receive the Sacrament of Circumcision, to which our Baptism succeeds to hollow them? Ay,
But suppose them so, were there no holy Father's among the jews, that their Children must all receive the Sacrament of Circumcision, to which our Baptism succeeds to hollow them? Ay,
and must not the Christian? were the Jewish Children Gods right, and are not the Christians? Do not we owe ours as much to him as they theirs? Or must their Births be happy by an early Consecration,
and must not the Christian? were the Jewish Children God's right, and Are not the Christians? Do not we owe ours as much to him as they theirs? Or must their Births be happy by an early Consecration,
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and ours not? theirs in a better condition under the wing of the Almighty, ours in a meer natural state in our own meer protection? theirs seal'd for Gods own, ours without seal,
and ours not? theirs in a better condition under the wing of the Almighty, ours in a mere natural state in our own mere protection? theirs sealed for God's own, ours without seal,
and could Children and sucklings understand it, they would complain of so great an injury done to them, the most imaginable that can be done to that tender age,
and could Children and sucklings understand it, they would complain of so great an injury done to them, the most imaginable that can be done to that tender age,
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They brought in the Child; and what better present can they bring, can any Parents bring and offer than a Child? how can they express their Devotion more to God,
They brought in the Child; and what better present can they bring, can any Parents bring and offer than a Child? how can they express their Devotion more to God,
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they that have no other to nurse or bring up, may the easier and fuller apply themselves to nurse him up in their souls, till he be grown up in them to a perfect stature; and having no other to bring to the Temple, may every day bring him.
they that have no other to nurse or bring up, may the Easier and fuller apply themselves to nurse him up in their Souls, till he be grown up in them to a perfect stature; and having no other to bring to the Temple, may every day bring him.
and no light left us to offer up? no Child Iesus to offer still? Yes, still we have? 'tis an eternal light that this day sprung up beyond the splendor of the Lamps of the Temple. We offer Christ even to this day still.
and no Light left us to offer up? no Child Iesus to offer still? Yes, still we have? it's an Eternal Light that this day sprung up beyond the splendour of the Lamps of the Temple. We offer christ even to this day still.
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He offers Jesus, that forms himself to the image of Iesus, by putting him on as the Apostle speaks in righteousness and holiness, by meekness, patience, obedience, charity,
He offers jesus, that forms himself to the image of Iesus, by putting him on as the Apostle speaks in righteousness and holiness, by meekness, patience, Obedience, charity,
claims nothing by them, thinks them not worth acceptance, but wraps them all up in Christs Mantle, presents his Merits as the only offering, his Righteousness and abundant satisfactions to sanctifie all his other presents, stands to none, pleads nothing, claims by nothing but only him.
claims nothing by them, thinks them not worth acceptance, but wraps them all up in Christ Mantle, presents his Merits as the only offering, his Righteousness and abundant satisfactions to sanctify all his other presents, Stands to none, pleads nothing, claims by nothing but only him.
and is a kind of relative conjunction, that by joyning the context will quickly be resolved, within a few years backward, vers 22. to be when the days of her Purification, the Mothers purification, were accomplished.
and is a kind of relative conjunction, that by joining the context will quickly be resolved, within a few Years backward, vers 22. to be when the days of her Purification, the Mother's purification, were accomplished.
The Law would not sooner suffer the Mother to come near the Sanctuary, so scrupulous did God seem to be of the pollution of his Temple, that he would not accept his own dues and offerings from a hand of that body which had but on it the least semblance of impurity,
The Law would not sooner suffer the Mother to come near the Sanctuary, so scrupulous did God seem to be of the pollution of his Temple, that he would not accept his own dues and offerings from a hand of that body which had but on it the least semblance of impurity,
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Corah, Dathan, and Abiram, and their followers may cry out, the whole Congregation is holy, all holy enough, any thing good and pure enough for the Temples, Altars, Sacrifices, Services, ministrations of the Lord and his Christ:
Corah, Dathan, and Abiram, and their followers may cry out, the Whole Congregation is holy, all holy enough, any thing good and pure enough for the Temples, Altars, Sacrifices, Services, ministrations of the Lord and his christ:
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and when our sins are sufficiently punished, their followers will find some strange purging fires for thus boldly daring, without purifying their hands,
and when our Sins Are sufficiently punished, their followers will find Some strange purging fires for thus boldly daring, without purifying their hands,
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after the law or custom of the Church, to lay them to Christs plough, before their days be out, either themselves or their days accomplished, not their very apprentiships out, some of them;
After the law or custom of the Church, to lay them to Christ plough, before their days be out, either themselves or their days accomplished, not their very apprenticeships out, Some of them;
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so presumptuously intruding into holy Offices, Functions, Offerings, and places: such mens damnation slumbers not, though it tarry, it will come sure at last.
so presumptuously intruding into holy Offices, Functions, Offerings, and places: such men's damnation slumbers not, though it tarry, it will come sure At last.
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The holy Virgin, who needed no purification for this Child-birth (as not conceiving, as the Text runs, Lev. xii. 2. suscepto semine ) must be purified before she come,
The holy Virgae, who needed no purification for this Childbirth (as not conceiving, as the Text runs, Lev. xii. 2. suscepto Seed) must be purified before she come,
Not the word, not the Sacraments, not the Services, none of them to be either offered or taken by any he whoever, that hates to be reformed, who is not purified and disposed rightly before he comes.
Not the word, not the Sacraments, not the Services, none of them to be either offered or taken by any he whoever, that hates to be reformed, who is not purified and disposed rightly before he comes.
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So many days Moses prepared for the receiving of the Law, Exod. xxiv. 18. So many E•ah in his advance to the Mount of God, 1 Kings xix. 8. So many Christ himself before he entred upon his Office, St. Mat. iv. 2. So many the Church designs for a preparation to Easter, as a purification of our souls and bodies, by Prayer and Fasting, against our Easter offerings.
So many days Moses prepared for the receiving of the Law, Exod xxiv. 18. So many E•ah in his advance to the Mount of God, 1 Kings xix. 8. So many christ himself before he entered upon his Office, Saint Mathew iv. 2. So many the Church designs for a preparation to Easter, as a purification of our Souls and bodies, by Prayer and Fasting, against our Easter offerings.
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Whether this number tell us by ten, four times multiplied, that the Decalogue of Moses is in the four Evangelists completed, the Law perfected by the Gospel. Or that these bodies we bear about us consisting of four Elements, are by the observation of the ten Commandments accomplished with all vertues, and thereby best purified;
Whither this number tell us by ten, four times multiplied, that the Decalogue of Moses is in the four Evangelists completed, the Law perfected by the Gospel. Or that these bodies we bear about us consisting of four Elements, Are by the observation of the ten commandments accomplished with all Virtues, and thereby best purified;
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or that the tenth parts of all our years, to which forty days do well near draw (so many being but little more then the tenth portion of a year) are hereby required to be spent in Gods Service, the purifying of our souls and bodies for his use.
or that the tenth parts of all our Years, to which forty days do well near draw (so many being but little more then the tenth portion of a year) Are hereby required to be spent in God's Service, the purifying of our Souls and bodies for his use.
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for this sure it is, that we may understand a large and considerable portion of our days, is to be always spent in good preparations, purifications, and retirements.
for this sure it is, that we may understand a large and considerable portion of our days, is to be always spent in good preparations, purifications, and retirements.
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They brought him in, says the Text, that is, into the Temple at Ierusalem. From Bethlehem to Ierusalem is a pretty walk to go with a young Child to offer:
They brought him in, Says the Text, that is, into the Temple At Ierusalem. From Bethlehem to Ierusalem is a pretty walk to go with a young Child to offer:
The Child gets no hurt by being carried to the Font; nor did it in devouter times when it was wholly dipt, no more than so great a pain as Circumcision, hurt the Infants health.
The Child gets no hurt by being carried to the Font; nor did it in Devouter times when it was wholly dipped, no more than so great a pain as Circumcision, hurt the Infants health.
Our tenderness and fooleries, who have not Faith enough to trust God, with them, or to submit mildly to God's Ordinances, are the only causes of all miscarriages in holy business, where we will be wiser than God, tenderer than God,
Our tenderness and fooleries, who have not Faith enough to trust God, with them, or to submit mildly to God's Ordinances, Are the only Causes of all miscarriages in holy business, where we will be Wiser than God, tenderer than God,
So the prophesie, so the desire, call it which you please, of holy David fulfilled, Suscepimus misericordiam in medio Templi, Ps. xlviii. 8. We have found, or we wait for thy loving kindness in the midst of thy Temple.
So the prophesy, so the desire, call it which you please, of holy David fulfilled, Suscepimus misericordiam in medio Templi, Ps. xlviii. 8. We have found, or we wait for thy loving kindness in the midst of thy Temple.
and it may be for that kind of sensible and natural piety, they particularly, a•ove other creatures are said by Christ not to fall, one of them, to the ground, without Gods more peculiar providence.
and it may be for that kind of sensible and natural piety, they particularly, a•ove other creatures Are said by christ not to fallen, one of them, to the ground, without God's more peculiar providence.
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And Christ, he is the first-born of every creature, says St. Paul, Col. i. 15. So in him they are offered all together, man and beast, all sanctified by him:
And christ, he is the firstborn of every creature, Says Saint Paul, Col. i. 15. So in him they Are offered all together, man and beast, all sanctified by him:
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men that live like men, and men that live like beasts, Qui computruerunt sicut jumenta in stercore suo, who wallow in their own dung, in their own sins, like the beasts that perish:
men that live like men, and men that live like beasts, Qui computruerunt sicut Jumenta in stercore Sue, who wallow in their own dung, in their own Sins, like the beasts that perish:
The same Apostle (5.) calls him the first-born of the dead, Col. i. 18. So that now being the first-born both by Father and Mother, both in Heaven and Earth, of quick and dead, of every creature;
The same Apostle (5.) calls him the firstborn of the dead, Col. i. 18. So that now being the firstborn both by Father and Mother, both in Heaven and Earth, of quick and dead, of every creature;
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and bless us as a Priest; the two appendices of a primogeniture. Thus is he made to us our morning Sacrifice, as he was after our evening offering, when he was offered upon the Cross. Thus both offered for himself after the custom of the Law, and for us in the interpretation of the Gospel.
and bless us as a Priest; the two Appendices of a primogeniture. Thus is he made to us our morning Sacrifice, as he was After our evening offering, when he was offered upon the Cross. Thus both offered for himself After the custom of the Law, and for us in the Interpretation of the Gospel.
as to think no honour sufficient for us, nothing too good for us, no riches enough, no respect answerable to our deserts? If Christ be valued but at five shekels, the best of us, all of us, the whole world of us,;
as to think no honour sufficient for us, nothing too good for us, no riches enough, no respect answerable to our deserts? If christ be valued but At five shekels, the best of us, all of us, the Whole world of us,;
Let us but think of this, and no disrespect, or disesteem, or slighting from the very meanest and unworthiest hand will ever trouble us again, certainly.
Let us but think of this, and no disrespect, or disesteem, or slighting from the very Meanest and Unworthiest hand will ever trouble us again, Certainly.
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There is yet one thing more to be done after the custom of the Law, an offering to be offered, a lamb, and a Turtle Dove, or young Pigeon for the rich, or two Turtles, or two young Pigeons for the poorer sort, Lev. xii. 6, 8. And it was so done here.
There is yet one thing more to be done After the custom of the Law, an offering to be offered, a lamb, and a Turtle Dove, or young Pigeon for the rich, or two Turtle, or two young Pigeons for the Poorer sort, Lev. xii. 6, 8. And it was so done Here.
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Be it which it will, it was the poors offering that from henceforth poverty might look chearful to the Christian, that was so horrid to the Iew, become his happiness which was the others great affliction, the poor womans offering that it might sanctifie poverty to the poor,
Be it which it will, it was the poors offering that from henceforth poverty might look cheerful to the Christian, that was so horrid to the Iew, become his happiness which was the Others great affliction, the poor woman's offering that it might sanctify poverty to the poor,
That (2.) the Christian might hence know what to offer gemtus turturum & columbarum, a sorrowful and contrite heart, bewail themselves like Turtles that have lost their mates, and mourn sore like Doves;
That (2.) the Christian might hence know what to offer gemtus turturum & Columbarum, a sorrowful and contrite heart, bewail themselves like Turtle that have lost their mates, and mourn soar like Dove;
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That (3.) we might no more hereafter censure poverty, even when it falls to the great mans share, seeing Blessed Mary and Ioseph of the seed Royal, both, are become so poor, that they can offer no more than this;
That (3.) we might no more hereafter censure poverty, even when it falls to the great men share, seeing Blessed Marry and Ioseph of the seed Royal, both, Are become so poor, that they can offer no more than this;
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That (4.) we might learn now, that God will accept even the least and poorest presents, two Turtles, two Pigeons, two Mites, where there is no more with convenience to be spar'd.
That (4.) we might Learn now, that God will accept even the least and Poorest presents, two Turtle, two Pigeons, two Mites, where there is no more with convenience to be spared.
It was to have been a Lamb, could the womans poverty have reach'd it, though the sin-offering for no woman, at her purification, had been above a Turtle:
It was to have been a Lamb, could the woman's poverty have reached it, though the Sin offering for no woman, At her purification, had been above a Turtle:
And if so, the greater sure is our obligation to him, that he would not only take on him the form of a servant, but go also under the fashion of a sinner:
And if so, the greater sure is our obligation to him, that he would not only take on him the from of a servant, but go also under the fashion of a sinner:
5. That he might thus receive the testimony of Simeon and Anna, and be made manifest from his very beginning, who he was, that he might appear to the world what before he did only to the Wise men and the Shepherds, to be a light to the Gentiles, and the glory of his people Israel,
5. That he might thus receive the testimony of Simeon and Anna, and be made manifest from his very beginning, who he was, that he might appear to the world what before he did only to the Wise men and the Shepherd's, to be a Light to the Gentiles, and the glory of his people Israel,
The same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, ver. 25. I would I could say so of us here, this day, Sed nunquid hos tantum salvabis Domine, says holy Bernard, Wilt thou, O Lord, save only such;
The same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, ver. 25. I would I could say so of us Here, this day, Said Whether hos Tantum salvabis Domine, Says holy Bernard, Wilt thou, Oh Lord, save only such;
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as groveling downward as any beast, dirty and filthy as Sows, churlish as Dogs, fierce as Lions, lustful as Goats, cruel as Tygers, ravenous as Bears.
as groveling downward as any beast, dirty and filthy as Sovus, churlish as Dogs, fierce as Lions, lustful as Goats, cruel as Tigers, ravenous as Bears.
They are the Swadling-cloths and Mantles with which his body is covered when he is now offered up to God, and taken up by us. Take them, and take him:
They Are the Swaddling-clothes and Mantles with which his body is covered when he is now offered up to God, and taken up by us. Take them, and take him:
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Take him and offer him again, take him up, and offer him up for our sanctification and redemption, to redeem us from all our sins, and sanctifie all our righteousnesses;
Take him and offer him again, take him up, and offer him up for our sanctification and redemption, to Redeem us from all our Sins, and sanctify all our Righteousness;
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having first lighted a candle, and swept our houses to receive and entertain him: and having humbly, and chearfully, and devoutly, and thankfully received him, bless we God.
having First lighted a candle, and swept our houses to receive and entertain him: and having humbly, and cheerfully, and devoutly, and thankfully received him, bless we God.
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that we may receive all the benefits of this great sacrifice, the remission of our sins, the cleansing of our souls, the refreshing of our bodies, the fulness of all graces, the protection of our souls and bodies in this Kingdom af Grace,
that we may receive all the benefits of this great sacrifice, the remission of our Sins, the cleansing of our Souls, the refreshing of our bodies, the fullness of all graces, the protection of our Souls and bodies in this Kingdom of Grace,
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Taken him we have in our hands, in our mouths, Et dulcedine replentur viscera, and our bowels are filled with his sweetness, filled as the Moon at the Full,
Taken him we have in our hands, in our mouths, Et dulcedine replentur viscera, and our bowels Are filled with his sweetness, filled as the Moon At the Full,
perhaps some of us, and all of us all our lives in the power and strength of this food, in the vertue of this grace this day afforded us, by the efficacy of the offering this day offered for us, we cannot after it be such unclean beasts but that we'll chew the cud, the meat that this day we have taken,
perhaps Some of us, and all of us all our lives in the power and strength of this food, in the virtue of this grace this day afforded us, by the efficacy of the offering this day offered for us, we cannot After it be such unclean beasts but that we'll chew the cud, the meat that this day we have taken,
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refresh our souls and selves with a thankful remembrance of this days mercy, and offer our Evening Sacrifice of thanksgiving as we have already done our morning.
refresh our Souls and selves with a thankful remembrance of this days mercy, and offer our Evening Sacrifice of thanksgiving as we have already done our morning.
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as the best handlers of him amongst us cannot altogether excuse our selves from much imperfection in the doing, we may by a review amend what is amiss,
as the best handlers of him among us cannot altogether excuse our selves from much imperfection in the doing, we may by a review amend what is amiss,
and what is past in much weakness in the time of receiving, or before it in the preparation towards it, may be corrected for the future by a continued taking him into our arms in a holy life and conversation.
and what is passed in much weakness in the time of receiving, or before it in the preparation towards it, may be corrected for the future by a continued taking him into our arms in a holy life and Conversation.
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Suscipiens, suscipiendi modus, susceptionis Tempus, & suscipientis benedictio. The Taker or Receiver, Simeon, He. The manner of taking or receiving him, Took him up in his arms.
Suscipiens, Suscipiendo modus, susceptionis Tempus, & suscipientis Benediction. The Taker or Receiver, Simeon, He. The manner of taking or receiving him, Took him up in his arms.
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The Takers or Receivers Gratulation, or Thanksgiving for it, and blessed God. Then took he, &c. The Taker or Receiver of Christ, He comes first to be taken notice of, and Simeon was He. The common and most received opinion of him is, that he was a Priest. For the Priests Office it was to receive the Offerings of the Lord;
The Takers or Receivers Gratulation, or Thanksgiving for it, and blessed God. Then took he, etc. The Taker or Receiver of christ, He comes First to be taken notice of, and Simeon was He. The Common and most received opinion of him is, that he was a Priest. For the Priests Office it was to receive the Offerings of the Lord;
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as Eli did Samuel of Elkanah and Anna, 1 Sam. i. 25. And (2.) their Office it was to bless the people, Aarons and his Sons, Num. vi. 23. and that does Simeon, ver. 34. Takes the Child,
as Eli did Samuel of Elkanah and Anna, 1 Sam. i. 25. And (2.) their Office it was to bless the people, Aaron's and his Sons, Num. vi. 23. and that does Simeon, ver. 34. Takes the Child,
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yet it both concerns us, that he that blesses and offers be a Priest, as much as it concerns us, that it be the Sacrament we would have, which cannot be offered but by the hands to which Christ committed that power and authority;
yet it both concerns us, that he that Blesses and offers be a Priest, as much as it concerns us, that it be the Sacrament we would have, which cannot be offered but by the hands to which christ committed that power and Authority;
and (2.) that we our selves that take be some way qualified in the same respects as old Simeon here, of whom we may be certain of his Sanctity whatever of his Priesthood.
and (2.) that we our selves that take be Some Way qualified in the same respects as old Simeon Here, of whom we may be certain of his Sanctity whatever of his Priesthood.
The holy Spirit bears witness to him, that He was a just man, NONLATINALPHABET, ver. 25. just and upright in his dealing, in the righteousness which is by the Law unblameable, as St. Paul of himself;
The holy Spirit bears witness to him, that He was a just man,, ver. 25. just and upright in his dealing, in the righteousness which is by the Law unblameable, as Saint Paul of himself;
yet has even such a one need of Christ, is not fully and compleatly righteous till he take Christ into his arms by faith, till he add the righteousness which is by faith.
yet has even such a one need of christ, is not Fully and completely righteous till he take christ into his arms by faith, till he add the righteousness which is by faith.
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or looseness, and the devil to encourage it, have ungodlily vented to the World, that the moral, righteous, honest man is further off from Christ than the most dissolute and debauched sinner yet) we see the first that takes hold on Christ is said to be a just, that is a moral honest man, who does all right and justice, no wrong or injury to his neighbour;
or looseness, and the Devil to encourage it, have ungodlily vented to the World, that the moral, righteous, honest man is further off from christ than the most dissolute and debauched sinner yet) we see the First that Takes hold on christ is said to be a just, that is a moral honest man, who does all right and Justice, no wrong or injury to his neighbour;
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and at least, stedfast resolution to be what is said of Simeon, homo justus, to be righteous and just without such purposes at least, no taking him to be sure.
and At least, steadfast resolution to be what is said of Simeon, homo justus, to be righteous and just without such Purposes At least, not taking him to be sure.
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He is (2.) stil'd NONLATINALPHABET, devout and pious, homo timoratus, the Latine renders it, a man timorous to offend God, and reverently respecting holy things.
He is (2.) Styled, devout and pious, homo Timoratus, the Latin renders it, a man timorous to offend God, and reverently respecting holy things.
and hungers after Christ, the consolation of Israel, and all the Isles of the Gentiles too, none but he shall have the honour and happiness of Christs Embraces;
and hunger's After christ, the consolation of Israel, and all the Isles of the Gentiles too, none but he shall have the honour and happiness of Christ Embraces;
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Vpon him (4.) was the Holy Ghost, and he only who is the Temple of the Holy Ghost, whose soul is so, whose body is so, shall truly and really touch the Child Iesus. He will not dwell or come into those arms which the Holy Ghost has not made holy.
Upon him (4.) was the Holy Ghost, and he only who is the Temple of the Holy Ghost, whose soul is so, whose body is so, shall truly and really touch the Child Iesus. He will not dwell or come into those arms which the Holy Ghost has not made holy.
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but it is seasonable too now, that if you have purified your selves before, approach't in righteousness with devotion reverence, with hungring and thirsting, believing and hoping for him,
but it is seasonable too now, that if you have purified your selves before, approached in righteousness with devotion Reverence, with hungering and thirsting, believing and hoping for him,
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When none can cherish us, he can stay us with flaggons, and comfort us with Apples, Cant. ii. 5. when no earthly fire in our bosoms can give us heat, with this Child in our arms we grow young again,
When none can cherish us, he can stay us with flaggons, and Comfort us with Apples, Cant ii. 5. when no earthly fire in our bosoms can give us heat, with this Child in our arms we grow young again,
O comfortable and happy old age that has his arms furnished with the Child Iesus. Forsake me not, O Lord, in mine old age, nor draw thy self out of mine arms when I am gray-headed, and I shall seek no other love, no other embraces.
O comfortable and happy old age that has his arms furnished with the Child Iesus. Forsake me not, Oh Lord, in mine old age, nor draw thy self out of mine arms when I am Gray-headed, and I shall seek no other love, no other embraces.
Simeon with Iesus in his arms, an old man holding of a Child, a Priest embracing of his King, a servant entertaining of his Lord, the First Adam laying hold upon the Second, the Law catching at the Gospel, the Old World courting of the New, Age and Youth, State and Religion, Humility and Greatness, Weakness and Strength, Rigonr and Mercy, Time and Eternity embracing.
Simeon with Iesus in his arms, an old man holding of a Child, a Priest embracing of his King, a servant entertaining of his Lord, the First Adam laying hold upon the Second, the Law catching At the Gospel, the Old World courting of the New, Age and Youth, State and Religion, Humility and Greatness, Weakness and Strength, Rigonr and Mercy, Time and Eternity embracing.
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and communicate in this happiness, Et ipse accepit eum in ulnas, by taking him into our arms from whom comes all this peace upon earth, and good will among men.
and communicate in this happiness, Et ipse accepit Eum in ulnas, by taking him into our arms from whom comes all this peace upon earth, and good will among men.
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Only here's one thing to be observed, and worth it too, that these hands and fingers, the duties of the Moral Law, are to take Christ to them, his merits to supply their defects, his strength to actuate their weakness, his faith to raise their flagging dulness and earthy heaviness, which till then looks not high enough beyond worldly interests, ere they can reach heaven.
Only here's one thing to be observed, and worth it too, that these hands and fingers, the duties of the Moral Law, Are to take christ to them, his merits to supply their defects, his strength to actuate their weakness, his faith to raise their flagging dullness and earthy heaviness, which till then looks not high enough beyond worldly interests, ere they can reach heaven.
but that they are the truest power we hold him by. Let but our goodness die, our righteousness fail, our good deeds vanish out of sight, and Christ does too;
but that they Are the Truest power we hold him by. Let but our Goodness die, our righteousness fail, our good Deeds vanish out of sighed, and christ does too;
he that is the eternal Wisdom will not dwell in a body that is subject unto sin, that is the vassal of Satan under the dominion or habit of any iniquity.
he that is the Eternal Wisdom will not dwell in a body that is Subject unto since, that is the vassal of Satan under the dominion or habit of any iniquity.
That's Capere sub & super too, to take on and up, to deny your selves, and submit to any affliction, any cross, any persecution, any loss of liberty, or limb,
That's Capere sub & super too, to take on and up, to deny your selves, and submit to any affliction, any cross, any persecution, any loss of liberty, or limb,
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offer him as our Turtle for a sin-offering, for he is our Turtle, of whom it is said, the voice of the Turtle is heard in our Land, Cant. ii. 10. offer him as our Dove for a Sacrifice of thanksgiving,
offer him as our Turtle for a Sin offering, for he is our Turtle, of whom it is said, the voice of the Turtle is herd in our Land, Cant ii. 10. offer him as our Dove for a Sacrifice of thanksgiving,
Set no more our foot upon the green trees, or boughs (as the Turtle does not when his Mate is dead) rest we no more upon the green and flourishing, the light and leavy pleasures of the World,
Set no more our foot upon the green trees, or boughs (as the Turtle does not when his Mate is dead) rest we no more upon the green and flourishing, the Light and leavy pleasures of the World,
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Thus taking Christ and his Offering, and proportioning ours according to it, our heaviness may again be turned into joy, a joyful light spring up again, our Purification become also a Candlemas, an illustrious day of lights and glories.
Thus taking christ and his Offering, and proportioning ours according to it, our heaviness may again be turned into joy, a joyful Light spring up again, our Purification become also a Candlemas, an illustrious day of lights and Glories.
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Let it be so henceforward with you for ever, perpetual Candlemas, perpetual Christmas; your good works perpetually shine before men, that they also may glorifie your Father by that light,
Let it be so henceforward with you for ever, perpetual Candlemas, perpetual Christmas; your good works perpetually shine before men, that they also may Glorify your Father by that Light,
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and offered the forementioned offerings of the Turtle and the Dove, and we circumcised with the Circumcision of the Spirit, all our excrescent inclinations, exorbitant affections,
and offered the forementioned offerings of the Turtle and the Dove, and we circumcised with the Circumcision of the Spirit, all our excrescent inclinations, exorbitant affections,
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But till then 'tis too much sawciness to come so near him, at least presumption to conceive we have him truly in our arms, that he is truly embraced by us,
But till then it's too much sauciness to come so near him, At least presumption to conceive we have him truly in our arms, that he is truly embraced by us,
take him yet up higher and higher into our affections, the very natural arms of our souls, more and more into them, nearer and nearer to us, closer and closer to our hearts;
take him yet up higher and higher into our affections, the very natural arms of our Souls, more and more into them, nearer and nearer to us, closer and closer to our hearts;
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as to be received into so unclean, and filthy, and extremely unworthy hands and souls, to be embraced by such vile Creatures, what can we render him sufficient for such goodness? 'Tis but this, O man, that he requires, a poor thing, O man, that he requires at thy hand for this vast infinite favour,
as to be received into so unclean, and filthy, and extremely unworthy hands and Souls, to be embraced by such vile Creatures, what can we render him sufficient for such Goodness? It's but this, Oh man, that he requires, a poor thing, Oh man, that he requires At thy hand for this vast infinite favour,
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tell and speak forth his praise, tell and declare the great and gracious things that he hath done for us, the wonderful things that he this day did for the Children of men;
tell and speak forth his praise, tell and declare the great and gracious things that he hath done for us, the wondered things that he this day did for the Children of men;
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and for it three points of blessing for this great blessing of the Holy Communion, Thanksgiving, Oblation, and Petition. Bless him and give thanks to him.
and for it three points of blessing for this great blessing of the Holy Communion, Thanksgiving, Oblation, and Petition. Bless him and give thanks to him.
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First then, Bless him with your tongues, Speak good of his Name, and let your lips speak forth his glory and wonderous works; tell the world what he has done for you, what great and mighty things, Salutem ejus evangelizate, Psal. xcvi. 4. Tell it out for good tidings, the tidings of great joy.
First then, Bless him with your tongues, Speak good of his Name, and let your lips speak forth his glory and wondrous works; tell the world what he has done for you, what great and mighty things, Salutem His evangelizate, Psalm xcvi. 4. Tell it out for good tidings, the tidings of great joy.
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and intreat them all, all estates and orders, all conditions and things, to bring in each their blessing, to make up one great and worthyblessing for this days blessing, to rejoyce and sing, exult and triumph with you for this happy arm-full of eternal blessings this day bestowed upon you. Begin we the blessing:
and entreat them all, all estates and order, all conditions and things, to bring in each their blessing, to make up one great and worthyblessing for this days blessing, to rejoice and sing, exult and triumph with you for this happy armful of Eternal blessings this day bestowed upon you. Begin we the blessing:
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An universal obedience is the onliest blessing God: Simeon being interpreted is obedient; and he it is that here blesses, the obedient soul that at any time only truly blesses God.
an universal Obedience is the onliest blessing God: Simeon being interpreted is obedient; and he it is that Here Blesses, the obedient soul that At any time only truly Blesses God.
And for the imperfection of all our righteousness, offerings and sacrifices, prayers, and praises, and blessings to make them accepted, which in themselves,
And for the imperfection of all our righteousness, offerings and Sacrifices, Prayers, and praises, and blessings to make them accepted, which in themselves,
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and their weak performances no way deserve, he was given us to offer. His perfection will make amends for our imperfections, his purity for our impurities, his strength for our weakness;
and their weak performances no Way deserve, he was given us to offer. His perfection will make amends for our imperfections, his purity for our Impurities, his strength for our weakness;
It was not our own arm that helped us to him, 'tis not our own arms that can hold him, 'tis not our own strength that can keep him, 'tis not our own hands that can present any offering worthy of the least acceptance.
It was not our own arm that helped us to him, it's not our own arms that can hold him, it's not our own strength that can keep him, it's not our own hands that can present any offering worthy of the least acceptance.
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all the benefits of his Death and Passion, the full remission of all our sins, and the fulness of all his graces signified and conveyed by those dreadful mysteries.
all the benefits of his Death and Passion, the full remission of all our Sins, and the fullness of all his graces signified and conveyed by those dreadful Mysteres.
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That (4.) he would particularly arm us every one of us, against their particular corruptions with strength and grace proportionable to every one, and effectual to us all.
That (4.) he would particularly arm us every one of us, against their particular corruptions with strength and grace proportionable to every one, and effectual to us all.
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Walk we as Children of the light, as so many walking lights; and offer we our selves up like so many holy Candles to the Father of light. But be sure we light all our lights at this babes eyes, that lies so enfolded in our arms;
Walk we as Children of the Light, as so many walking lights; and offer we our selves up like so many holy Candles to the Father of Light. But be sure we Light all our lights At this babes eyes, that lies so enfolded in our arms;
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and neither use nor acknowledge any other light for better than darkness, that proceeds from any other but this eternal light, upon whom all our best thoughts,
and neither use nor acknowledge any other Light for better than darkness, that proceeds from any other but this Eternal Light, upon whom all our best thoughts,
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and words, and works must humbly now attend like so many petty sparks, or rays, or glimmerings darted from, and perpetually reflecting thankfully to that glorious light;
and words, and works must humbly now attend like so many Petty sparks, or rays, or glimmerings darted from, and perpetually reflecting thankfully to that glorious Light;
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from this day beginning our blessing God, the only lightsome kind of life, till we come to the land of light, there to offer up continual praises, sing endless Benedicite's, and Allelujahs, no longer according to the Laws or Customs upon earth,
from this day beginning our blessing God, the only lightsome kind of life, till we come to the land of Light, there to offer up continual praises, sing endless Benedicite's, and Hallelujahs, no longer according to the Laws or Customs upon earth,
but after the manner of Heaven, and in the Choire of Angels, with holy Simeon, and Anna, and Mary, and Ioseph, all the Saints in light and glory everlasting. Amen. Amen.
but After the manner of Heaven, and in the Choir of Angels, with holy Simeon, and Anna, and Marry, and Ioseph, all the Saints in Light and glory everlasting. Amen. Amen.
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and he one day in our several due times receive our spirits into his hands, our souls into his arms, our bodies into his rest, who this day was taken corporally into Simeons arms, has this day vouchsafed to be spiritually taken into ours.
and he one day in our several due times receive our spirits into his hands, our Souls into his arms, our bodies into his rest, who this day was taken corporally into Simeons arms, has this day vouchsafed to be spiritually taken into ours.
thus accepted to salvation, is worth the seeing, worth a Behold, and a Behold; worth laying hold on too, a time to be accepted, being a day of salvation.
thus accepted to salvation, is worth the seeing, worth a Behold, and a Behold; worth laying hold on too, a time to be accepted, being a day of salvation.
And now is the time, says the Text, we are fallen upon. And now is the Time say the Days we are faln among: Times of reconciliation, both. Days of Salvation, both.
And now is the time, Says the Text, we Are fallen upon. And now is the Time say the Days we Are fallen among: Times of reconciliation, both. Days of Salvation, both.
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But the Church, more particularly yet, applies it to the time we are now in keeping, the holy time of Lent; a time wherein the Office of Reconciliation is set open to receive sinners in;
But the Church, more particularly yet, Applies it to the time we Are now in keeping, the holy time of Lent; a time wherein the Office of Reconciliation is Set open to receive Sinners in;
a time when the Embassadors for Christ (as the Apostle stiles us, ver. 20. of the foregoing Chapter) we that are workers together with him, ver. 5. are more earnestly to beseech the people,
a time when the ambassadors for christ (as the Apostle stile us, ver. 20. of the foregoing Chapter) we that Are workers together with him, ver. 5. Are more earnestly to beseech the people,
a time when in the Primitive Church notorious sinners were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord, says our Church in the Commination; and she her self by making these words part of her Epistle for the First Sunday in Lent, she cries out to us,
a time when in the Primitive Church notorious Sinners were put to open penance, and punished in this world, that their Souls might be saved in the day of the Lord, Says our Church in the Commination; and she her self by making these words part of her Epistle for the First Sunday in Lent, she cries out to us,
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I shall give all their right, take in all the time we can, that seeing an accepted time there is, a day of salvation to be had, still to be had, we may be sure not to miss it.
I shall give all their right, take in all the time we can, that seeing an accepted time there is, a day of salvation to be had, still to be had, we may be sure not to miss it.
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It shall suffice to shew you in these particulars: 1. That an accepted time there is, some time, above others, wherein God is most ready to accept us. 2. That this accepted time is a day of salvation too;
It shall suffice to show you in these particulars: 1. That an accepted time there is, Some time, above Others, wherein God is most ready to accept us. 2. That this accepted time is a day of salvation too;
Now is the day of &c. 3. That Now is the Time, this is the Day. It is before us, it is in present we need look no further. 4. That God himself here points us to it; bids us behold it;
Now is the day of etc. 3. That Now is the Time, this is the Day. It is before us, it is in present we need look no further. 4. That God himself Here points us to it; bids us behold it;
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a red Letter, as it were, upon the Day, that we might mark and mind it, mind it above all other days, besides. 5. That we are therefore to do accordingly.
a read letter, as it were, upon the Day, that we might mark and mind it, mind it above all other days, beside. 5. That we Are Therefore to do accordingly.
But he deals not with us after our sins, nor rewards us according to our wickedness, says Holy David, Psal. ciii. 10. Twelve hours of the day there are, St. Joh. xii. 9. and every one of them God is not only ready to receive us,
But he deals not with us After our Sins, nor rewards us according to our wickedness, Says Holy David, Psalm ciii. 10. Twelve hours of the day there Are, Saint John xii. 9. and every one of them God is not only ready to receive us,
And at what time soever a Sinner doth repent, (so it ran of old) and when he does, (so it runs now) and both the same, he shall save his soul, God will accept him, Ezek. xviii. 32. 2. Yet for all that (.2.) all times are not alike.
And At what time soever a Sinner does Repent, (so it ran of old) and when he does, (so it runs now) and both the same, he shall save his soul, God will accept him, Ezekiel xviii. 32. 2. Yet for all that (.2.) all times Are not alike.
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But is he, who is no accepter of persons, become now an accepter of times? Or would he have us turn observers of them? Is there ever a star in heaven that can bring us into favour with the Father of lights? Any so lucky an aspect there that can guide us up into his presence? Can any,
But is he, who is no accepter of Persons, become now an accepter of times? Or would he have us turn observers of them? Is there ever a star in heaven that can bring us into favour with the Father of lights? Any so lucky an aspect there that can guide us up into his presence? Can any,
or all the Planets in Sextile, Trine, or Square, or any position else, make us fortunate in our new Nativities, or second Births, or give us audience with the Almighty? Alas!
or all the Planets in Sextile, Trine, or Square, or any position Else, make us fortunate in our new Nativities, or second Births, or give us audience with the Almighty? Alas!
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The Prophet from whom our Apostle takes the words immediately before the Text, and which he ushers in his own times and ours, says as much, Isa. xlix. 8. calls it NONLATINALPHABET tempus voluntatis, a time not only when he will,
The Prophet from whom our Apostle Takes the words immediately before the Text, and which he ushers in his own times and ours, Says as much, Isaiah xlix. 8. calls it Tempus voluntatis, a time not only when he will,
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The same Prophet tells us too, of a time not only when he may be found, but when he is near, ready and at hand to hear us, Isa. lv. 6. The Prophet David expresly, Psal. lxix. 13. speaks of an acceptable time to make our prayers in.
The same Prophet tells us too, of a time not only when he may be found, but when he is near, ready and At hand to hear us, Isaiah lv. 6. The Prophet David expressly, Psalm lxix. 13. speaks of an acceptable time to make our Prayers in.
In tempore quo vos facitis voluntatem meam, so the Chaldee paraphrases the Hebrew, the tempus voluntatis, or tempus placitum, Isa. xlix. 8. That time when you do what I would have you, says God, that's the accepted time when I will hear you;
In tempore quo vos Facitis voluntatem meam, so the Chaldee paraphrases the Hebrew, the Tempus voluntatis, or Tempus placitum, Isaiah xlix. 8. That time when you do what I would have you, Says God, that's the accepted time when I will hear you;
There is a Summer too, when the hills, the highest pitch and spirit of our souls, stand thick with Corn, and the valleys, our lowest powers, our inferiour passions laugh and sing; when the bright raies of heaven shine hot upon us;
There is a Summer too, when the hills, the highest pitch and Spirit of our Souls, stand thick with Corn, and the valleys, our lowest Powers, our inferior passion laugh and sing; when the bright rays of heaven shine hight upon us;
when our hearts pant after the living brooks, and our souls are a thirst for God, to come unto him to appear before him. This indeed is not only the time,
when our hearts pant After the living brooks, and our Souls Are a thirst for God, to come unto him to appear before him. This indeed is not only the time,
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Nunc autem abscondita, the things of peace then hidden from her eyes, were too sad a proof her day was set, St. Luke xix. 42. Nunc autem is full opposite to Nunc dies. To day if you will hear his voice, Heb. iii. shews, if you will not, you must not look for another.
Nunc autem abscondita, the things of peace then hidden from her eyes, were too sad a proof her day was Set, Saint Lycia xix. 42. Nunc autem is full opposite to Nunc dies. To day if you will hear his voice, Hebrew iii. shows, if you will not, you must not look for Another.
They in the First of the Proverbs found no less, they had passed their time, refused Gods when he called upon them, ver. 24. They shall therefore call, and he will not answer;
They in the First of the Proverbs found no less, they had passed their time, refused God's when he called upon them, ver. 24. They shall Therefore call, and he will not answer;
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they shall seek him, and that early too, but he will not be found, ver. 28. he will but laugh at them for their pains, ver. 26. A shrewd Lesson to us not to neglect our day.
they shall seek him, and that early too, but he will not be found, ver. 28. he will but laugh At them for their pains, ver. 26. A shrewd lesson to us not to neglect our day.
in his highest mercies we should infallibly miscarry, and go away without repentance. Nor would his justice have time to shew it self, if no time came amiss, or short of mercy.
in his highest Mercies we should infallibly miscarry, and go away without Repentance. Nor would his Justice have time to show it self, if no time Come amiss, or short of mercy.
I confess NONLATINALPHABET here may have a temporal meaning, by the saving and delivering Christs faithful servants out of those distresses they were at that time under, or in fear of;
I confess Here may have a temporal meaning, by the Saving and delivering Christ faithful Servants out of those Distresses they were At that time under, or in Fear of;
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and NONLATINALPHABET, in St. Peter, Salvation ready to be revealed, 1 Pet. i. 5. and NONLATINALPHABET the saving the soul, or life, in St. Matthew, and St. Mark, St. Mat. xvi. 15. St. Mark viii. 35. may prove the exposition good.
and, in Saint Peter, Salvation ready to be revealed, 1 Pet. i. 5. and the Saving the soul, or life, in Saint Matthew, and Saint Mark, Saint Mathew xvi. 15. Saint Mark viii. 35. may prove the exposition good.
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Yet the Apostles discourse that ushers in the Text being about Gods reconciling himself to us in Christ, and sending his Embassadours to us to that purpose, in the end of the preceding Chapter, and an exhortation not to receive that grace in vain, pursuing in that design, ver. 1. enclines me rather to apply it to a spiritual sense.
Yet the Apostles discourse that ushers in the Text being about God's reconciling himself to us in christ, and sending his ambassadors to us to that purpose, in the end of the preceding Chapter, and an exhortation not to receive that grace in vain, pursuing in that Design, ver. 1. inclines me rather to apply it to a spiritual sense.
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Nay the place of the Prophet, Isa. xlix. 8. to which Saint Paul alludes, seems to point particularly at this eternal salvation, ver. 6, 7, 9. extending it there to the very Gentiles, and the ends of the earth.
Nay the place of the Prophet, Isaiah xlix. 8. to which Saint Paul alludes, seems to point particularly At this Eternal salvation, ver. 6, 7, 9. extending it there to the very Gentiles, and the ends of the earth.
nothing like some great deliverance upon them: but every time is not fit for that. 'Tis necessary there should be times of trouble, and times of trial come before it:
nothing like Some great deliverance upon them: but every time is not fit for that. It's necessary there should be times of trouble, and times of trial come before it:
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Till the fulness of time was come, God did not send it, nor him that brought it, Gal. iv. 4. Indeed the Prophets that foretold it, enquired and searched diligently, says St. Peter, what, or what manner of time the Spirit of Christ did signifie when it testified before-hand the sufferings of Christ,
Till the fullness of time was come, God did not send it, nor him that brought it, Gal. iv. 4. Indeed the prophets that foretold it, inquired and searched diligently, Says Saint Peter, what, or what manner of time the Spirit of christ did signify when it testified beforehand the sufferings of christ,
and the glory that should follow, when it witnessed of salvation, 1 Pet. i. 11. but they could get no more revealed than this, that they did not minister to themselves but us, ver. 12. That such a time should come, that they were certain,
and the glory that should follow, when it witnessed of salvation, 1 Pet. i. 11. but they could get no more revealed than this, that they did not minister to themselves but us, ver. 12. That such a time should come, that they were certain,
Those very tempora novissima, those last times, that the very Apostle speaks so oft of in their Epistles (who were under the dawning of salvation) have so large a latitude, that the great deliverance from the persecutions then upon them,
Those very tempora novissima, those last times, that the very Apostle speaks so oft of in their Epistles (who were under the dawning of salvation) have so large a latitude, that the great deliverance from the persecutions then upon them,
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We may die upon Mount Hor, or Nebo, e're it come, unless we can now happily lay hold upon this little NONLATINALPHABET, this now set before us in the Text, the next particular,
We may die upon Mount Hor, or Nebo, ever it come, unless we can now happily lay hold upon this little, this now Set before us in the Text, the next particular,
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and take it now 'tis offered to us. III. This now is but a little word, but there is much time, or rather many several times that lay claim to it here.
and take it now it's offered to us. III. This now is but a little word, but there is much time, or rather many several times that lay claim to it Here.
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The time of the Gospel from Christs coming out of the Womb, as the Sun out of his Chamber, till he shall come again in the Clouds in glory, is this accepted time, this salvation-day at large.
The time of the Gospel from Christ coming out of the Womb, as the Sun out of his Chamber, till he shall come again in the Clouds in glory, is this accepted time, this salvation-day At large.
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In him 'tis first we hear of God well, pleased, St. Matth. iii. 17. All the times before he did but wink at, Acts xvii. 30, In his time first it is that we hear of saving people from their sins, St. Matth. i. 21. He the first of all since the world began, that saved us from all our enemies, and from the hand of all that hate us, St. Luke i. 71. in whom we have deliverance of all sorts, salvation of all kinds.
In him it's First we hear of God well, pleased, Saint Matthew iii. 17. All the times before he did but wink At, Acts xvii. 30, In his time First it is that we hear of Saving people from their Sins, Saint Matthew i. 21. He the First of all since the world began, that saved us from all our enemies, and from the hand of all that hate us, Saint Luke i. 71. in whom we have deliverance of all sorts, salvation of all Kinds.
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It was but darkness, and the shadow of death, we sate in before, St. Luke i. 78, 79. His is the only time, the time of the Gospel, the only time of salvation. Here it began,
It was but darkness, and the shadow of death, we sat in before, Saint Lycia i. 78, 79. His is the only time, the time of the Gospel, the only time of salvation. Here it began,
But some more remarkable points of this time there are we must confess, that of the Apostles was (2.) the very especial NONLATINALPHABET intended here, the Now in the Text: When the time of acceptation was at the fullest,
But Some more remarkable points of this time there Are we must confess, that of the Apostles was (2.) the very especial intended Here, the Now in the Text: When the time of acceptation was At the Fullest,
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when Handkerchiefs, and Aprons, and the very shadow of an Apostle carried a kind of salvation with them, Acts v. 15. and xix. 12. when there was not only a large way opened for all sinners to come in,
when Handkerchiefs, and Aprons, and the very shadow of an Apostle carried a kind of salvation with them, Acts v. 15. and xix. 12. when there was not only a large Way opened for all Sinners to come in,
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when there was a Divine Rhetorick always ready to perswade, Miracles to confirm, Prophesie to convince, miraculous gifts and benefits to allure, strange punishments to awe sinners into the obedience of Christ, and the paths of salvation:
when there was a Divine Rhetoric always ready to persuade, Miracles to confirm, Prophesy to convince, miraculous Gifts and benefits to allure, strange punishments to awe Sinners into the Obedience of christ, and the paths of salvation:
when the time of that great deliverance too from the destruction of Ierusalem, and the enemies of the Cross of Christ, so often reflected on through Saint Paul's Epistles was now nigh at hand,
when the time of that great deliverance too from the destruction of Ierusalem, and the enemies of the Cross of christ, so often reflected on through Saint Paul's Epistles was now High At hand,
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a long track of experimental truths, and long sifted and banded reasons, and an uninterrupted Tradition, and a continued train of holy and devout examples, a vast disseminating the Christian Principles,
a long track of experimental truths, and long sifted and banded Reasons, and an uninterrupted Tradition, and a continued train of holy and devout Examples, a vast disseminating the Christian Principles,
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If I tell you but of St. Augustin's, Tota Catholica Ecclesia, or St. Leo's Institutio Apostolica, or St. Ieromes Secundum traditionem Apostolorum, or St. Ambrose's Quadragesimam nobis Dominus suo jejunio consecravit for this holy time we are in, the time of Lent; that they all call it Apostolical at the least:
If I tell you but of Saint Augustin's, Tota Catholica Ecclesia, or Saint Leo's Institution Apostolica, or Saint Ieromes Secundum traditionem Apostolorum, or Saint Ambrose's Quadragesimam nobis Dominus Sue Jejunio consecravit for this holy time we Are in, the time of Lent; that they all call it Apostolical At the least:
and St. Ambrose fetches it from our Lord, and consecrates it from Christ himself; and that it was always purposely designed for the time of reconciling sinners,
and Saint Ambrose Fetches it from our Lord, and consecrates it from christ himself; and that it was always purposely designed for the time of reconciling Sinners,
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And if this time (besides) has all times in it, that Solomon himself could think of, Eccles. iii. 1. It must needs be NONLATINALPHABET, and NONLATINALPHABET too, every way acceptable:
And if this time (beside) has all times in it, that Solomon himself could think of, Eccles. iii. 1. It must needs be, and too, every Way acceptable:
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to kill and mortifie our earthly members, and to heal the sores and ulcers that sin hath made, by a diet of fasting and abstinence. (4.) 'Tis a time to break down, and a time to build;
to kill and mortify our earthly members, and to heal the sores and ulcers that since hath made, by a diet of fasting and abstinence. (4.) It's a time to break down, and a time to built;
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to break down the Walls of Babilon, the fortresses of sin and Satan, and to build up the Walls of the New Ierusalem within us. (5.) 'Tis a time to weep, and a time to laugh;
to break down the Walls of Babylon, the fortresses of since and Satan, and to built up the Walls of the New Ierusalem within us. (5.) It's a time to weep, and a time to laugh;
to weep and bewail the years we have spent in vanities, and yet rejoyce that we have yet time left to escape from them. (6.) 'Tis a time to mourn, and a time to dance;
to weep and bewail the Years we have spent in vanities, and yet rejoice that we have yet time left to escape from them. (6.) It's a time to mourn, and a time to dance;
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to manifest our repentance by some outward expressions, and thereby dispose our selves every day more and more for Easter Joys. (7.) 'Tis a time to cast away stones,
to manifest our Repentance by Some outward expressions, and thereby dispose our selves every day more and more for Easter Joys. (7.) It's a time to cast away stones,
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to refrain from all wanton and loose embraces, and pour out our selves wholly into the arms of our Blessed Iesus, (9.) 'Tis a time to get, and a time to lose;
to refrain from all wanton and lose embraces, and pour out our selves wholly into the arms of our Blessed Iesus, (9.) It's a time to get, and a time to loose;
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to get Heaven by violence, and lose Earth, our worldly goods ( so the worldling counts it) upon Alms and Charities, to cast away Earth to purchase Heaven. (10.) 'Tis a time to keep,
to get Heaven by violence, and loose Earth, our worldly goods (so the worldling counts it) upon Alms and Charities, to cast away Earth to purchase Heaven. (10.) It's a time to keep,
to keep silence from bad words, all idle, ad wanton, and scurrilous language, and give our selves to good discourses. (13.) 'Tis a time of love, and a time of hate;
to keep silence from bad words, all idle, and wanton, and scurrilous language, and give our selves to good discourses. (13.) It's a time of love, and a time of hate;
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and can any Christian now think it should not be accepted upon such a score as this? or are any days liker the day of salvation than those that are spent thus? or it is our own fault if it be not:
and can any Christian now think it should not be accepted upon such a score as this? or Are any days liker the day of salvation than those that Are spent thus? or it is our own fault if it be not:
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or is any time more fit to be stil'd an accepted time, than this that is the very comprehension of all times? a time every way fitted up for all the designs of salvation? for calling publick offenders to accompt,
or is any time more fit to be Styled an accepted time, than this that is the very comprehension of all times? a time every Way fitted up for all the designs of salvation? for calling public offenders to account,
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and dying, and rising with him, that we may so also be accepted by him? These were the practices of Lent in the Primitive Church of Christ, wish'd and call'd for too in Ours, in the Epistles, and Collects for it,
and dying, and rising with him, that we may so also be accepted by him? These were the practices of Lent in the Primitive Church of christ, wished and called for too in Ours, in the Epistles, and Collects for it,
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And by the afflictions, and necessities, and distresses, and labours, and watchings, and fastings, and pureness, &c. that follow immediately upon the Text (things all so answering to this time) I cannot say but the Text may stand as an In diebus illis; a kind of prophetick designation at least of this time of Lent, has caus'd the words I am sure to be so applied by many of the Antients, and made a part by us also of the Lent Office.
And by the afflictions, and necessities, and Distresses, and labours, and watchings, and Fastings, and pureness, etc. that follow immediately upon the Text (things all so answering to this time) I cannot say but the Text may stand as an In diebus illis; a kind of prophetic designation At least of this time of Lent, has caused the words I am sure to be so applied by many of the Ancients, and made a part by us also of the Lent Office.
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To all these Now's, God here points us by an Ecce, Behold, now is the, &c. IV. And indeed it is no more than needs, that he should point and set us out some time even to accept our own salvation.
To all these Now's, God Here points us by an Ecce, Behold, now is the, etc. IV. And indeed it is no more than needs, that he should point and Set us out Some time even to accept our own salvation.
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We our selves do but little mind it (I am sure we live as if we did not much:) The Church cannot get us to it with all the Fasts and Feasts she sets us.
We our selves do but little mind it (I am sure we live as if we did not much:) The Church cannot get us to it with all the Fasts and Feasts she sets us.
The Lords day it self, did it not bear his name upon it, would as easily vanish into a neglect as all other Holy days. 'Tis only the opinion that he himself commanded or appointed that, which keeps it up a while above the rest:
The lords day it self, did it not bear his name upon it, would as Easily vanish into a neglect as all other Holy days. It's only the opinion that he himself commanded or appointed that, which keeps it up a while above the rest:
It is not to the Text. These things I shall tell you, are there without dispute; (1.) Set days and times are there, times set apart for the promoting of our salvation, particular ones too, Ecce nunc tempus, nunc dies.
It is not to the Text. These things I shall tell you, Are there without dispute; (1.) Set days and times Are there, times Set apart for the promoting of our salvation, particular ones too, Ecce nunc Tempus, nunc dies.
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Do we therefore now accordingly, says my last particular, Behold them, and accept them, Behold now is the, &c. V. Behold, (1.) and take notice, such a time there is, such a day as we have been speaking of;
Do we Therefore now accordingly, Says my last particular, Behold them, and accept them, Behold now is the, etc. V. Behold, (1.) and take notice, such a time there is, such a day as we have been speaking of;
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The Apostles were sent with the like Commission, ver. 19. of the former Chapter of this Epistle, and they beseech us to take notice of it, ver. 20. whilst they pray us in Christs stead to be reconciled upon it.
The Apostles were sent with the like Commission, ver. 19. of the former Chapter of this Epistle, and they beseech us to take notice of it, ver. 20. while they pray us in Christ stead to be reconciled upon it.
say thus within thy self, God has been gracious to me from time to time, expected me long from day to day, proffering me grace, proffering me salvation,
say thus within thy self, God has been gracious to me from time to time, expected me long from day to day, proffering me grace, proffering me salvation,
even beseeching and entreating me to accept them, Lord what is man, Lord what is man, that thou shouldest be thus mindful of him? that thou shouldest so regard him? that thou shouldest thus follow him from one end of the year unto another, from one accepted time to another;
even beseeching and entreating me to accept them, Lord what is man, Lord what is man, that thou Shouldst be thus mindful of him? that thou Shouldst so regard him? that thou Shouldst thus follow him from one end of the year unto Another, from one accepted time to Another;
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admiration too as well as consideration, and admiration upon admiration: ( Ecce may pass for a note of both) to be beheld so long, till our eyes and thoughts are not able to behold, or think any longer.
admiration too as well as consideration, and admiration upon admiration: (Ecce may pass for a note of both) to be beheld so long, till our eyes and thoughts Are not able to behold, or think any longer.
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The Apostle surely thought so when he was so earnest for it, Heb, iii, that within the compass of nine verses he three several times at least puts them in mind to take care to day to hear Gods voice, while to day it is, as if to morrow would not serve the turn,
The Apostle surely Thought so when he was so earnest for it, Hebrew, iii, that within the compass of nine Verses he three several times At least puts them in mind to take care to day to hear God's voice, while to day it is, as if to morrow would not serve the turn,
and why mayest not thou be one of them? so much the sooner, in that the so long contempt of Gods mercy may justly provoke him thus to fetch thee off, and throw thee by.
and why Mayest not thou be one of them? so much the sooner, in that the so long contempt of God's mercy may justly provoke him thus to fetch thee off, and throw thee by.
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The particular time of Lent, this special day of Confirmation: the general and continued day of that latter great salvation and deliverance we still enjoy.
The particular time of Lent, this special day of Confirmation: the general and continued day of that latter great salvation and deliverance we still enjoy.
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For that particular (1.) of Lent, you have heard already all the helps it has for the furtherance of salvation, the fastings and watchings, the severities and restraints, the austerities and rigours it requires, and brings towards it.
For that particular (1.) of Lent, you have herd already all the helps it has for the furtherance of salvation, the Fastings and watchings, the severities and restraints, the austerities and rigours it requires, and brings towards it.
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I only add, 'tis Palm-Sunday within a day or two, a day fit to go out to meet your Saviour with Hosanna's, and bring salvation home, with Palms and Triumphs.
I only add, it's Palm sunday within a day or two, a day fit to go out to meet your Saviour with Hosanna's, and bring salvation home, with Palms and Triumphos.
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Good Friday and Easter are a coming, the great Anniversaries of our salvation; the fittest days the properest NONLATINALPHABET to mind it in, for all to do it. But for some,
Good Friday and Easter Are a coming, the great Anniversaries of our salvation; the Fittest days the properest to mind it in, for all to do it. But for Some,
A day wherein by the Imposition of holy hands your Saviour seems sensibly to accept you, to receive you signally now after your first straglings into his house and Church again, to receive you into his acquaintance, to receive you into his favour, to receive you into his protection, to receive you to his benediction,
A day wherein by the Imposition of holy hands your Saviour seems sensibly to accept you, to receive you signally now After your First stragglings into his house and Church again, to receive you into his acquaintance, to receive you into his favour, to receive you into his protection, to receive you to his benediction,
so will be upon you by it, to confirm you in the Faith, if you now resolve (as it is required of you in the Preface ) to stand to those promises you have already made in holy Baptism, and stedfastly determine to be Christians hereafter as you should be, to live and die in the obedience of Christ, to keep his Faith entire,
so will be upon you by it, to confirm you in the Faith, if you now resolve (as it is required of you in the Preface) to stand to those promises you have already made in holy Baptism, and steadfastly determine to be Christians hereafter as you should be, to live and die in the Obedience of christ, to keep his Faith entire,
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But (3.) the days of salvation, we have now almost three years enjoyed may justly demand to be remembred too to spur us on to take a little more care how we spend our time.
But (3.) the days of salvation, we have now almost three Years enjoyed may justly demand to be remembered too to spur us on to take a little more care how we spend our time.
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We have forgot our deliverance, we live rather as if we had been deliver'd up (as they in the Prophet excus'd themselves, Ier. vii. 10.) to do all abominations: we seem to have quite lost the memory of our temporal salvation;
We have forgotten our deliverance, we live rather as if we had been Delivered up (as they in the Prophet excused themselves, Jeremiah vii. 10.) to do all abominations: we seem to have quite lost the memory of our temporal salvation;
or wit, or power, we were delivered? alas! Lord we had none of these: was it for our Oaths, or Perjuries, or Blasphemies, or Sacriledges, or Rebellions, or Schisms,
or wit, or power, we were Delivered? alas! Lord we had none of these: was it for our Oaths, or Perjuries, or Blasphemies, or Sacrileges, or Rebellions, or Schisms,
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but these were reasons why thou shouldest not deliver us, It was only, O Lord, because thou wouldest have the day, and wouldest save us, because thou wouldest.
but these were Reasons why thou Shouldst not deliver us, It was only, Oh Lord, Because thou Wouldst have the day, and Wouldst save us, Because thou Wouldst.
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as holy Iob calls them, and fill the days we live with more acceptable employments. For God having so late accepted our persons, and our complaints, and prayers, and tears,
as holy Job calls them, and fill the days we live with more acceptable employments. For God having so late accepted our Persons, and our complaints, and Prayers, and tears,
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Worthy it is of better usage, for NONLATINALPHABET here is the same with NONLATINALPHABET, 1 Tim. iv. 9. Accepted here the same with that worthy of all acceptation there.
Worthy it is of better usage, for Here is the same with, 1 Tim. iv. 9. Accepted Here the same with that worthy of all acceptation there.
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this salvation they talk of we know not what to make of it, if there be such a thing (indeed) the day is long enough, we may think time enough of it many years hence.
this salvation they talk of we know not what to make of it, if there be such a thing (indeed) the day is long enough, we may think time enough of it many Years hence.
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I desire you would but do as much, nay half as much (I am afraid I may say the tenth part so much) to save your souls, spend but as much time seriously upon that as you do upon your dressing, your visits, your vanities, (not to require any thing so much of you upon that,
I desire you would but do as much, nay half as much (I am afraid I may say the tenth part so much) to save your Souls, spend but as much time seriously upon that as you do upon your dressing, your visits, your vanities, (not to require any thing so much of you upon that,
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when our short Fasts shall be turned into eternal Feasts, our petty Lents consummate into the great Easters, when time it self shall improve into eternity, this day advance into an everlasting Sun-shine,
when our short Fasts shall be turned into Eternal Feasts, our Petty Lents consummate into the great Easters, when time it self shall improve into eternity, this day advance into an everlasting Sunshine,
save us we beseech thee in this day of salvation, that we may one day come to that eternal one, through him, in whom only we are accepted, thy beloved Son Christ Jesus.
save us we beseech thee in this day of salvation, that we may one day come to that Eternal one, through him, in whom only we Are accepted, thy Beloved Son christ jesus.
DVrus sermo, A hard Text you'l say, a whipping Sermon towards, that begins with castigo, and ends with reprobus; that is so rough with us at the first as to tell us of chastning,
DVrus sermon, A hard Text You'll say, a whipping Sermon towards, that begins with Castigo, and ends with Reprobate; that is so rough with us At the First as to tell us of chastening,
And that too, cum aliis praedicaverim, the greatest Preachers; the very Apostles themselves after all their pains no surer of their Salvation than upon such severe conditions.
And that too, cum Others praedicaverim, the greatest Preachers; the very Apostles themselves After all their pains no Surer of their Salvation than upon such severe conditions.
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If the Preacher will needs be preaching this, tell us of disciplining our bodies, talk to us of being castaways, Quis cum audire potest, who can endure him, who can bear it?
If the Preacher will needs be preaching this, tell us of disciplining our bodies, talk to us of being castaways, Quis cum Audire potest, who can endure him, who can bear it?
or leave undone, ver. 10. who notwithstanding all his power, and liberty, and priviledge, and performances falls here to discipline his body, lest after all he should prove a castaway, fall short of his Crown and lose the reward of all his labours.
or leave undone, ver. 10. who notwithstanding all his power, and liberty, and privilege, and performances falls Here to discipline his body, lest After all he should prove a castaway, fallen short of his Crown and loose the reward of all his labours.
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I shall not obscure the business by any nice Division of the words. Two general Parts shall serve the turn. I. St. Pauls wholsom Discipline for his body; And, II. His godly fear, for body and soul. Or I.
I shall not Obscure the business by any Nicaenae Division of the words. Two general Parts shall serve the turn. I. Saint Paul's wholesome Discipline for his body; And, II His godly Fear, for body and soul. Or I.
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that the keeping under the body, and the bringing it into subjection is a business to be mainly lookt to, lookt to by the best and greatest, the very St. Pauls among us;
that the keeping under the body, and the bringing it into subjection is a business to be mainly looked to, looked to by the best and greatest, the very Saint Paul's among us;
Him, his body, and his ordering it. But I begin with Him first; for so I find him set, set here before his body. I would we would all set our selves so too;
Him, his body, and his ordering it. But I begin with Him First; for so I find him Set, Set Here before his body. I would we would all Set our selves so too;
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at least our selves, that is, the good of the whole man before the pleasing of that mortal part, we would not then make our selves such slaves and drudges to it, as we do;
At lest our selves, that is, the good of the Whole man before the pleasing of that Mortal part, we would not then make our selves such slaves and drudges to it, as we do;
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Indeed, could we pretend to know how to order our selves better than St. Paul, I might have spared this Note, but all the pretences we have against the strict ordering of the body, that St. Paul here takes up, are all answered in his person, his very doing it, if we well consider it.
Indeed, could we pretend to know how to order our selves better than Saint Paul, I might have spared this Note, but all the pretences we have against the strict ordering of the body, that Saint Paul Here Takes up, Are all answered in his person, his very doing it, if we well Consider it.
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But all these shall I shew you might St. Paul plead, yet it seems all would not serve to excuse him from this hard dealing with his body we read of in the Text.
But all these shall I show you might Saint Paul plead, yet it seems all would not serve to excuse him from this hard dealing with his body we read of in the Text.
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Who is weak, says he, and I am not weak? 2 Cor. xi. 29. so weak sometimes, that it cast him into a trembling, much trembling, 1. Cor. ii. 3. And St. Paul took this way rather to cure it, than to encrease it.
Who is weak, Says he, and I am not weak? 2 Cor. xi. 29. so weak sometime, that it cast him into a trembling, much trembling, 1. Cor. ii. 3. And Saint Paul took this Way rather to cure it, than to increase it.
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Nay, those impatiences, and peevishnesses, and nicenesses, and sinful infirmities, vvhich grovv so strong upon us in our sicknesses vvould not do so, vvere the body kept but a little under vvhen vve vvere vvell.
Nay, those impatiences, and peevishnesses, and nicenesses, and sinful infirmities, which grow so strong upon us in our Sicknesses would not do so, were the body kept but a little under when we were well.
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Not tend it? Why St. Paul upon vvhom the care of all the Churches lay, vvho vvas in continual journeyings and labours for it, 2 Cor. xi. 23, 25, 28. full of vveariness and painfulness about it, vvas yet in watchings often, in fastings often, ver. 27. of the same Chapter, keeping under his body, still,
Not tend it? Why Saint Paul upon whom the care of all the Churches lay, who was in continual journeyings and labours for it, 2 Cor. xi. 23, 25, 28. full of weariness and painfulness about it, was yet in watchings often, in Fastings often, ver. 27. of the same Chapter, keeping under his body, still,
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Will you say novv (3.) you do not need it, you are holy enough vvithout it, you are Gods Elect, and do not vvant it, vvant no such poor beggarly means to help you out? What, are you holier than St. Paul? What, are you better than he, that dares avovv he vvas not inferiour to the chiefest Apostles? Have you been in more Heavens than he? Heard more Revelations than he? Have you more assurances of your Election or Salvation than he that vvas arrived at that height to be perswaded that neither death, nor life,
Will you say now (3.) you do not need it, you Are holy enough without it, you Are God's Elect, and do not want it, want no such poor beggarly means to help you out? What, Are you Holier than Saint Paul? What, Are you better than he, that dares avow he was not inferior to the chiefest Apostles? Have you been in more Heavens than he? Heard more Revelations than he? Have you more assurances of your Election or Salvation than he that was arrived At that height to be persuaded that neither death, nor life,
nor any other creature could separate him from the love of God in Christ Iesus? Rom. viii. 38, 39. are you better than he? If you be not, you had best take the course he did.
nor any other creature could separate him from the love of God in christ Iesus? Rom. viii. 38, 39. Are you better than he? If you be not, you had best take the course he did.
We must not by this very same Apostles advice and counsel be subject to those Ordinances of touch not, taste not, handle not, Col. ii. 20, 21. and yet those things seem to make much for the neglecting of the body, and the not satisfying of the flesh, ver. 23. but that we must not be brought under the power of any, 1 Cor. vi. 11. No,
We must not by this very same Apostles Advice and counsel be Subject to those Ordinances of touch not, taste not, handle not, Col. ii. 20, 21. and yet those things seem to make much for the neglecting of the body, and the not satisfying of the Flesh, ver. 23. but that we must not be brought under the power of any, 1 Cor. vi. 11. No,
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unless he will fight as one that beats the air in the verse before the Text. He knows no liberty that can allow the liberty to his body not to be kept under and subjected unless it please.
unless he will fight as one that beats the air in the verse before the Text. He knows no liberty that can allow the liberty to his body not to be kept under and subjected unless it please.
as if it were enough to be diligent at our prayers, to be frequent at Sermons, to be orderly in our Families, to be just in our dealings, to be honest in our Callings, to be charitable to the poor, to be friendly to our neighbours, or the like;
as if it were enough to be diligent At our Prayers, to be frequent At Sermons, to be orderly in our Families, to be just in our dealings, to be honest in our Callings, to be charitable to the poor, to be friendly to our neighbours, or the like;
So now, if we think good to guide our selves by St. Pauls authority and example, there is none so weak, none so busily employed, none so holy, that can exempt himself;
So now, if we think good to guide our selves by Saint Paul's Authority and Exampl, there is none so weak, none so busily employed, none so holy, that can exempt himself;
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Stuff the body with meat and drink, let it lodge soft, and lie long, let it have the fill of ease and pleasure, & facile despumat, it froths into lust, it boils into anger, it swells into pride, it rises into rebellion, it leaks into looseness, it mosses into idleness, it fills the brain with fogs, the heart with filth, the liver with wanton heats, the mouth with unsavoury language,
Stuff the body with meat and drink, let it lodge soft, and lie long, let it have the fill of ease and pleasure, & facile despumat, it froths into lust, it boils into anger, it Swells into pride, it rises into rebellion, it leaks into looseness, it mosses into idleness, it fills the brain with fogs, the heart with filth, the liver with wanton heats, the Mouth with unsavoury language,
the eye must be watcht, the heart kept under guard, the tongue bridled, the palate curbed, the ears fenced, the hands restrained, the knees bow'd down, the feet kept in,
the eye must be watched, the heart kept under guard, the tongue bridled, the palate curbed, the ears fenced, the hands restrained, the knees bowed down, the feet kept in,
and all the members under, for they are all but one body, 1 Cor. xii. 14. this body that is to be brought into subjection, make up but that Iumentum animae, that beast that carries the soul, and is therefore to be rid,
and all the members under, for they Are all but one body, 1 Cor. xii. 14. this body that is to be brought into subjection, make up but that Iumentum Spirits, that beast that carries the soul, and is Therefore to be rid,
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this very NONLATINALPHABET, this very body, as much as it has suffered, and as much as it has done, I must yet keep under, says St. Paul, still more and more keep under for all that.
this very, this very body, as much as it has suffered, and as much as it has done, I must yet keep under, Says Saint Paul, still more and more keep under for all that.
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this I delights in the Law of God, and would do good, Rom. vii. 19, 22. this body, this flesh, there's no good dwells in it, ver. 18. this is for one thing, and that's for another;
this I delights in the Law of God, and would do good, Rom. vii. 19, 22. this body, this Flesh, there's no good dwells in it, ver. 18. this is for one thing, and that's for Another;
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O wretched man that I am, who shall deliver me from the body of this death, this body that is like to kill me? And St. Paul brings in here himself and his own body (whosoever it was he brought in there) as two combatants a wrastling and the words here applied to them are Agonistical, drawn from the measure and fashion of combatants and wrastlers,
Oh wretched man that I am, who shall deliver me from the body of this death, this body that is like to kill me? And Saint Paul brings in Here himself and his own body (whosoever it was he brought in there) as two combatants a wrestling and the words Here applied to them Are Agonistical, drawn from the measure and fashion of combatants and wrestlers,
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and pains he should yet lose his reward and himself, his soul, and his Crown, heaven and glory at the last, by some miscarriage of his body, he betakes himself to the course of such as strive for other Crowns, orders his body as they do theirs, denies it the full liberties it would take, the fullest liberties he might lawfully give it too, deals with it as his adversary, does what he can to get it under his command, beats and buffets it,
and pains he should yet loose his reward and himself, his soul, and his Crown, heaven and glory At the last, by Some miscarriage of his body, he betakes himself to the course of such as strive for other Crowns, order his body as they do theirs, Denies it the full Liberties it would take, the Fullest Liberties he might lawfully give it too, deals with it as his adversary, does what he can to get it under his command, beats and buffets it,
NONLATINALPHABET comes from NONLATINALPHABET blew marks under the eyes, and signifies primarily to give blew eyes, as those do one another who go to cuffs.
comes from blue marks under the eyes, and signifies primarily to give blue eyes, as those do one Another who go to cuffs.
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NONLATINALPHABET, as others read it, from NONLATINALPHABET, or NONLATINALPHABET in the Dorick Dialect, is stringendo premo, crucio, onero, strictâ manu teneo, is to suppress,
, as Others read it, from, or in the Doric Dialect, is stringendo premo, crucio, onero, strictâ manu Teneo, is to suppress,
From this various writing and rendring of the word, three several ways we have pointed to us to keep the body under, Watching, Fasting, and hard usage.
From this various writing and rendering of the word, three several ways we have pointed to us to keep the body under, Watching, Fasting, and hard usage.
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Nothing (2.) more afflicts and brings down the body, brings us NONLATINALPHABET, as the combatant strives to do his adversary, more suppresses the heat and insurrection of it than fasting does.
Nothing (2.) more afflicts and brings down the body, brings us, as the combatant strives to do his adversary, more suppresses the heat and insurrection of it than fasting does.
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and where he complains of them that they did not, St. Mat. xxvi. 40. Could ye not watch with me one hour? There is no evasion left to fancie it only a spiritual watchfulness commanded there, for there 'tis plainly bodily.
and where he complains of them that they did not, Saint Mathew xxvi. 40. Could you not watch with me one hour? There is no evasion left to fancy it only a spiritual watchfulness commanded there, for there it's plainly bodily.
And the reason rendred for it being lest they enter into temptation, must needs suppose it necessary still to be continued so long as the danger of temptation shall continue, which will be as long as the flesh continues,
And the reason rendered for it being lest they enter into temptation, must needs suppose it necessary still to be continued so long as the danger of temptation shall continue, which will be as long as the Flesh continues,
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or any of us continue in the flesh. Nor did this watching begin with Christians. We find the Law of Nature had taught it Iacob, ere Law or Gospel came.
or any of us continue in the Flesh. Nor did this watching begin with Christians. We find the Law of Nature had taught it Iacob, ere Law or Gospel Come.
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though not under the eye, yet under the thigh, ver. 25. and he halts for it, ver. 31. yet a blessing he got by it, a new name of honour, the name of Israel, and the glory of prevailing with God and men, Ver. 28. Go we on,
though not under the eye, yet under the thigh, ver. 25. and he halts for it, ver. 31. yet a blessing he god by it, a new name of honour, the name of Israel, and the glory of prevailing with God and men, Ver. 28. Go we on,
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and we shall find a course of watchers, such as by night stand in the house of the Lord, Psal. cxxxiv. 2. We shall find David, himself too, at his night watches, Psal. cxix. 48. often at them.
and we shall find a course of watchers, such as by night stand in the house of the Lord, Psalm cxxxiv. 2. We shall find David, himself too, At his night watches, Psalm cxix. 48. often At them.
St. Paul and Silas we hear ofter that at their Prayers and Praises, whilst the dull heaviness of the night had lapt the rest of the World in sleep and silence, Acts xvi. 25. Yea, Christ himself whose holy body needed no such correctives we have many times at his mountain-devotion watching in them, St. Mar. i. 35. St. Mat. xiv. 23. St Luke vi. 12. St. Luke xxi. 37. And all to give us good example, who so much need it, that we would put a penance upon our wandring eyes, watch this wild beast our body, (for it is no other) and make it tame (so they do wild beasts when they intend to tame them) and thereby frame it into a posture fit to entertain the Master at his coming;
Saint Paul and Silas we hear ofter that At their Prayers and Praises, while the dull heaviness of the night had leapt the rest of the World in sleep and silence, Acts xvi. 25. Yea, christ himself whose holy body needed no such correctives we have many times At his mountain-devotion watching in them, Saint Mar. i. 35. Saint Mathew xiv. 23. Saint Lycia vi. 12. Saint Lycia xxi. 37. And all to give us good Exampl, who so much need it, that we would put a penance upon our wandering eyes, watch this wild beast our body, (for it is no other) and make it tame (so they do wild beasts when they intend to tame them) and thereby frame it into a posture fit to entertain the Master At his coming;
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It vvas one of St. Pauls in the fore-cited places, 2 Cor. vi. 5. and xi. 27. so proper to the purpose, that it is called an humbling of it, 1 Kings xxi. 29. an humbling of the very soul too, Hsal. xxxv. 13. a chastening of our selves, Psal. lxix. 10. vvell ansvvering to the Vulgar Latine castigo here.
It was one of Saint Paul's in the forecited places, 2 Cor. vi. 5. and xi. 27. so proper to the purpose, that it is called an humbling of it, 1 Kings xxi. 29. an humbling of the very soul too, Hsal. xxxv. 13. a chastening of our selves, Psalm lxix. 10. well answering to the vulgar Latin Castigo Here.
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And I knovv not vvhy Christians, vvho are to pass through ill report as vvell as good, 2 Cor. vi. 8. should be so sensible of the scoffs of a profane buffoon as to be jeered out of their devotion by a little scurrilous froathy language any more than he.
And I know not why Christians, who Are to pass through ill report as well as good, 2 Cor. vi. 8. should be so sensible of the scoffs of a profane buffoon as to be jeered out of their devotion by a little scurrilous frothy language any more than he.
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We have (1.) our Masters example for our fasting, even for the Fast vve are in, (if vve have leave vvith the Ancients to dravv it thence) for forty days together, St. Mat. iv. 2. We have (2.) his Precept and Prediction for fasting too,
We have (1.) our Masters Exampl for our fasting, even for the Fast we Are in, (if we have leave with the Ancients to draw it thence) for forty days together, Saint Mathew iv. 2. We have (2.) his Precept and Prediction for fasting too,
We have (4.) St. Paul telling us of a giving our selves to it, making a business of it, 1 Cor. vii. 5. We have (5.) all the Ages of our Christianity severely using it.
We have (4.) Saint Paul telling us of a giving our selves to it, making a business of it, 1 Cor. vii. 5. We have (5.) all the Ages of our Christianity severely using it.
but it being only for the keeping it under rule and order, that the spirit may be sav'd, methinks we should not stick at it, at least not stickle against it.
but it being only for the keeping it under Rule and order, that the Spirit may be saved, methinks we should not stick At it, At least not stickle against it.
For his three weeks mourning there, ver. 2. was his so long fasting, according to tht Hebrew manner of expression, Lugebam for jejunabam: Neither of these so grievous, especially if but for a time;
For his three weeks mourning there, ver. 2. was his so long fasting, according to that Hebrew manner of expression, Lugebam for jejunabam: Neither of these so grievous, especially if but for a time;
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And if that will do it, if our abstinence from Flesh, and Wine, and Delicates will keep under the body, the Church (it may be) by reason of our weakness, will be content with that.
And if that will do it, if our abstinence from Flesh, and Wine, and Delicates will keep under the body, the Church (it may be) by reason of our weakness, will be content with that.
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Will you see St. Pauls way, how he us'd his? you may in the forementioned places, 2 Cor. vi. 4, 5, 6, 8. and xi. 26, 27. He brings his up to labour and travel,, to weariness and painfulness, to hunger and thirst, to cold and nakedness.
Will you see Saint Paul's Way, how he used his? you may in the forementioned places, 2 Cor. vi. 4, 5, 6, 8. and xi. 26, 27. He brings his up to labour and travel,, to weariness and painfulness, to hunger and thirst, to cold and nakedness.
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And when we feel this beast of ours begin to kick, or lest it do so, we must take his way, keep it down with labour and employment, lash it hard, tire it out,
And when we feel this beast of ours begin to kick, or lest it do so, we must take his Way, keep it down with labour and employment, lash it hard, tire it out,
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clothe it with course geer, break its sleeps, abate its provision, displease it in the diet, debar it sweet odours and perfumes, deprive it of the fine dresses, bring it out now and then in a mean garb,
cloth it with course geer, break its sleeps, abate its provision, displease it in the diet, debar it sweet odours and perfumes, deprive it of the fine Dresses, bring it out now and then in a mean garb,
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This is a third way, or rather many ways together, a part of the business of those antient NONLATINALPHABET, those severely Religious men of old, to bring it under.
This is a third Way, or rather many ways together, a part of the business of those ancient, those severely Religious men of old, to bring it under.
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an eye to NONLATINALPHABET as well as to NONLATINALPHABET, to lead it away as the conquering combatant does his conquered Enemy for his Servant, or his Captive;
an eye to as well as to, to led it away as the conquering combatant does his conquered Enemy for his Servant, or his Captive;
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1. They that strive for masteries are temperate in all things, ver. 25. And he that will have the full mastery of his body, must possess it continually in temperance and sobriety, must NONLATINALPHABET, get all into his power,
1. They that strive for masteries Are temperate in all things, ver. 25. And he that will have the full mastery of his body, must possess it continually in temperance and sobriety, must, get all into his power,
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Use it to bear affronts, to put up indignities, to be crossed in the desires, to be thwarted in the ways, to be contraried in the sayings, to be disobeyed in the commands, to be diverted from the bent, to be mortified in the lusts, to be moderated in the passions, to be straitned in the liberties;
Use it to bear affronts, to put up indignities, to be crossed in the Desires, to be thwarted in the ways, to be contraried in the sayings, to be disobeyed in the commands, to be diverted from the bent, to be mortified in the Lustiest, to be moderated in the passion, to be straitened in the Liberties;
a way St. Paul takes pleasure in, 2 Cor. xii. 10. This is the way to subject the body thorowly, another part of the NONLATINALPHABET or NONLATINALPHABET of the holy men of the first ages, of the way they took to bring their bodies into order, and their souls to salvation;
a Way Saint Paul Takes pleasure in, 2 Cor. xii. 10. This is the Way to Subject the body thoroughly, Another part of the or of the holy men of the First ages, of the Way they took to bring their bodies into order, and their Souls to salvation;
A good report is worth all the pains we speak of, necessary too to those that are to be employed in holy business, Acts vi. 3. 1 Tim. iii. 7. they should be men of good report:
A good report is worth all the pains we speak of, necessary too to those that Are to be employed in holy business, Acts vi. 3. 1 Tim. iii. 7. they should be men of good report:
And I must confess watching and fasting are two of the ways by which Saint Paul approves himself to be a Minister of God, 2 Cor. vi. 4. But this falls short of the Apostles meaning.
And I must confess watching and fasting Are two of the ways by which Saint Paul approves himself to be a Minister of God, 2 Cor. vi. 4. But this falls short of the Apostles meaning.
But what? can this great Saint after he has been caught up into the third Heaven, fear any thing? Can he be so poor spirited as to doubt of his salvation,
But what? can this great Faint After he has been caught up into the third Heaven, Fear any thing? Can he be so poor spirited as to doubt of his salvation,
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as may appear by the time of writing the Epistles. He did not indeed much fear the NONLATINALPHABET, 2 Cor. xiii. 7. to be reprobated by men, to be cast in their opinion,
as may appear by the time of writing the Epistles. He did not indeed much Fear the, 2 Cor. xiii. 7. to be reprobated by men, to be cast in their opinion,
and of the [ very ] powers of the world to come, after that to fall away, (and we find it is so, Heb. vi. 4, 5, 6.) 'Tis time for all of us to fear, to pass the whole time of our sojourning here in it too,
and of the [ very ] Powers of the world to come, After that to fallen away, (and we find it is so, Hebrew vi. 4, 5, 6.) It's time for all of us to Fear, to pass the Whole time of our sojourning Here in it too,
The uncertainty (3.) of the strongest titles that we hold by, this very I in the Text it seems a very Apostle may be a castaway, else why does he set this lest upon it.
The uncertainty (3.) of the Strongest titles that we hold by, this very I in the Text it seems a very Apostle may be a castaway, Else why does he Set this lest upon it.
All which may tell us, St. Paul fears all (2.) upon good ground, fears not being cast away for nothing, fears these very grounds we are to speak of. And,
All which may tell us, Saint Paul fears all (2.) upon good ground, fears not being cast away for nothing, fears these very grounds we Are to speak of. And,
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so much dulness, so much perverseness, so mach disorder in all our powers, that I cannot but wonder that any should be so fool-hardy as not to fear, where there are so many in-lets,
so much dullness, so much perverseness, so mach disorder in all our Powers, that I cannot but wonder that any should be so foolhardy as not to Fear, where there Are so many inlets,
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But (2.) bring up now the forces that are laid against it, the strong enticements and allurements, the hopes, the fears, the desires, the joys, the sorrows that on this or that side do continually assault it;
But (2.) bring up now the forces that Are laid against it, the strong enticements and allurements, the hope's, the fears, the Desires, the Joys, the sorrows that on this or that side do continually assault it;
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Saints, and Servants, and Sons, and Heirs, and being sealed to the day of Redemption, these and all those happy names and interests be•ides we read of, cannot put us above fear.
Saints, and Servants, and Sons, and Heirs, and being sealed to the day of Redemption, these and all those happy names and interests be•ides we read of, cannot put us above Fear.
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Heirs may be disinherited, Seals may be broken up, Elect we are no further than good works, created, ordained, predestinated no further, Eph. i. 4, 5. and ii. 10 ▪ and good works I am sure have uncertainty enough, Verebar omnia, Iob fear'd the best of them, nothing will more assure us than this godly fear.
Heirs may be disinherited, Seals may be broken up, Elect we Are no further than good works, created, ordained, predestinated no further, Ephesians i. 4, 5. and ii. 10 ▪ and good works I am sure have uncertainty enough, I feared omnia, Job feared the best of them, nothing will more assure us than this godly Fear.
Nemo tantâ est firmitate suffultus, ut de stabilitate suâ debeat esse securus, says St. Aug. Ser. 72. Who can look upon Noahs Drunkenness, Lots Drunkenness and Incest, Davids Adultery and Murther, Solomon 's Carnality and Idolatry;
Nemo tantâ est firmitate suffultus, ut de stabilitate suâ debeat esse Secure, Says Saint Aug. Ser. 72. Who can look upon Noahs drunkenness, Lots drunkenness and Incest, Davids Adultery and Murder, Solomon is Carnality and Idolatry;
after all his labours, all his sufferings, all his persecutions upon the Gospel score, he fears yet that the best he has done else, the best he can do else will not save him for all his haste:
After all his labours, all his sufferings, all his persecutions upon the Gospel score, he fears yet that the best he has done Else, the best he can do Else will not save him for all his haste:
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where are our great assurers of themselves and others of Heaven and Glory? Why? 'tis not our preaching, 'tis not our praying, 'tis not our prophesying, 'tis not our doing wonders neither,
where Are our great assurers of themselves and Others of Heaven and Glory? Why? it's not our preaching, it's not our praying, it's not our prophesying, it's not our doing wonders neither,
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even to the casting out of Devils that can save us from being cast out our selves at last, with a Non novi, the sad sentence of I never knew you depart from me, St. Mat. vii. 23. Indeed we have so little reason to be confident that we shall not be castaways, by reason of any of those performances, that our very preaching,
even to the casting out of Devils that can save us from being cast out our selves At last, with a Non novi, the sad sentence of I never knew you depart from me, Saint Mathew vii. 23. Indeed we have so little reason to be confident that we shall not be castaways, by reason of any of those performances, that our very preaching,
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Nay, though we preach others into Heaven, we may preach out our selves. We may preach freely, and preach constantly, and preach long, and preach sound doctrine too;
Nay, though we preach Others into Heaven, we may preach out our selves. We may preach freely, and preach constantly, and preach long, and preach found Doctrine too;
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shine gloriously for a blaze, and go out in a stench, have our NONLATINALPHABET here, and be NONLATINALPHABET for ever, have our reward and glory here,
shine gloriously for a blaze, and go out in a stench, have our Here, and be for ever, have our reward and glory Here,
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And now, if the strongest Cedars shake, what shall the Reeds do? If the first preachers of the Gospel, the grand Apostles, those Stars and Angels of the Churches stand so trembling,
And now, if the Strongest Cedars shake, what shall the Reeds do? If the First Preachers of the Gospel, the grand Apostles, those Stars and Angels of the Churches stand so trembling,
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and must deal so roughly with their bodies, for fear of being castaways, who is it can dream himself exempt? unless ye mortifie the deeds of the body, ('tis to all of us it is said so, Rom. viii. 13.) there is no living.
and must deal so roughly with their bodies, for Fear of being castaways, who is it can dream himself exempt? unless you mortify the Deeds of the body, (it's to all of us it is said so, Rom. viii. 13.) there is no living.
'Tis no will-worship, surely, (as men brand it) that is prest and practis'd here under so great danger of being castaways if we do it not: it is not sure.
It's no will-worship, surely, (as men brand it) that is pressed and practised Here under so great danger of being castaways if we do it not: it is not sure.
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We can endure pain, and cold, and tendance, affronts, and injuries, and neglects, slightings and reproaches too, to compass a little honour and preferment, and not say a word.
We can endure pain, and cold, and tendance, affronts, and injuries, and neglects, slightings and Reproaches too, to compass a little honour and preferment, and not say a word.
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temperance it self will pine us into Skeletons; every good exercise takes up too much time, every petty thing that crosses but the way is an inconquerable difficulty, a Lion,
temperance it self will pine us into Skeletons; every good exercise Takes up too much time, every Petty thing that Crosses but the Way is an inconquerable difficulty, a lion,
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But suppose thou art infirm indeed, and canst not do so much as perhaps thou would'st do else, canst thou do nothing? If thou canst not watch, canst thou not fast sometimes? If thou canst not fast, canst thou not endure a little hunger, thirst,
But suppose thou art infirm indeed, and Canst not do so much as perhaps thou Wouldst do Else, Canst thou do nothing? If thou Canst not watch, Canst thou not fast sometime? If thou Canst not fast, Canst thou not endure a little hunger, thirst,
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or cold, or pains for Heaven neither? If all these seem hard, canst thou not be temperate neither? canst thou not bring thy self to it by degrees, by exercise,
or cold, or pains for Heaven neither? If all these seem hard, Canst thou not be temperate neither? Canst thou not bring thy self to it by Degrees, by exercise,
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and practice neither? Or if thou canst not watch a night, canst thou not watch an hour, do somewhat towards it? if thou canst not fast from all kind of meat, canst thou not abstain at least from some;
and practice neither? Or if thou Canst not watch a night, Canst thou not watch an hour, do somewhat towards it? if thou Canst not fast from all kind of meat, Canst thou not abstain At least from Some;
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the bringing the body into subjection here, shall bring it hereafter into a Kingdom, where all our fears shall be turned into joys, our feasting into fasting, our watching into rest, all our hardships into ease and pleasure,
the bringing the body into subjection Here, shall bring it hereafter into a Kingdom, where all our fears shall be turned into Joys, our feasting into fasting, our watching into rest, all our hardships into ease and pleasure,
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and these very corruptible bodies here kept under, shall be there exalted into incorruption, where we shall meet the full reward of all our pains and labours;
and these very corruptible bodies Here kept under, shall be there exalted into incorruption, where we shall meet the full reward of all our pains and labours;
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A SERMON ON THE Third Sunday in Lent. ROM. viii. 21. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death.
A SERMON ON THE Third Sunday in Lent. ROM. viii. 21. What fruit had you then in those things whereof you Are now ashamed? For the end of those things is death.
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THose things were sins and sinful courses: These words an Argument to disswade from them. St. Pauls great Argument to disswade from sin, and the service of it.
THose things were Sins and sinful courses: These words an Argument to dissuade from them. Saint Paul's great Argument to dissuade from since, and the service of it.
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nothing more home, than that which comes home to our own bosoms, makes our selves the Judges, our own consciences and experiences the Umpires of the business.
nothing more home, than that which comes home to our own bosoms, makes our selves the Judges, our own Consciences and experiences the Umpires of the business.
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What have ye, now say I to you, ye, who ere you are still, or what had ye ever, any of you, who have at any time given up your members to uncleanness,
What have you, now say I to you, you, who ere you Are still, or what had you ever, any of you, who have At any time given up your members to uncleanness,
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Thus the Text, you see, is a disswasive from sin and all unrighteousness, drawn here from these four Particulars: (1.) The fruitlesness and unprofitableness. (2.) The shame and dishonour. (3.) The mischief and damage of it.
Thus the Text, you see, is a dissuasive from since and all unrighteousness, drawn Here from these four Particulars: (1.) The fruitlessness and unprofitableness. (2.) The shame and dishonour. (3.) The mischief and damage of it.
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Or if this (4.) were all only in other mens opinions, and ye found it otherwise your selves, ye might perchance have some excuse at least to go on in sin;
Or if this (4.) were all only in other men's opinions, and you found it otherwise your selves, you might perchance have Some excuse At least to go on in since;
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but all contrary, and we our selves can witness it by sad experience (for to our own souls and consciences the Apostle here refers it, that so it is) when we can shew no good of what we have done, are but ashamed of that which can be shewn,
but all contrary, and we our selves can witness it by sad experience (for to our own Souls and Consciences the Apostle Here refers it, that so it is) when we can show no good of what we have done, Are but ashamed of that which can be shown,
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Ye are set already, set but your thoughts and hearts to ponder and consider what is here set before you, the fruitlesness, the shame, the damage of sin,
You Are Set already, Set but your thoughts and hearts to ponder and Consider what is Here Set before you, the fruitlessness, the shame, the damage of since,
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and your own experiences of them all, and I shall not doubt but you will make the Application St. Paul would have you of the Text; no longer yield your selves servants unto unrighteousness,
and your own experiences of them all, and I shall not doubt but you will make the Application Saint Paul would have you of the Text; no longer yield your selves Servants unto unrighteousness,
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Our common Proverb tells us, Covetousness brings nothing home. The poor and the deceitful man meet together, says the sacred Proverb, Prov. xxix. 13. Even in this sense true, that the Deceiver cheats himself,
Our Common Proverb tells us, Covetousness brings nothing home. The poor and the deceitful man meet together, Says the sacred Proverb, Curae xxix. 13. Even in this sense true, that the Deceiver cheats himself,
or kept back, or but spar'd from the House of God, Hag. i. 6. Says Solomon too, 'Tis a snare to the man who devoureth that which is holy, things dedicated to Gods service, Prov. xx. 25. And is all the fruit of it, all the fruit of Sacriledge come to that, to a snare,
or kept back, or but spared from the House of God, Hag. i. 6. Says Solomon too, It's a snare to the man who devoureth that which is holy, things dedicated to God's service, Curae xx. 25. And is all the fruit of it, all the fruit of Sacrilege come to that, to a snare,
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so far are they from a blessing or enriching by it, because 'tis Gods blessing only that truly makes us rich, Prov. x. 22. and all that is called riches but a curse without it.
so Far Are they from a blessing or enriching by it, Because it's God's blessing only that truly makes us rich, Curae x. 22. and all that is called riches but a curse without it.
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as wide, and full, and glorious as it is, yet What shall it profit a man, though, says Christ, St. Mark viii. 36. What fruit has he of it all? Less far than He, that shall sell all he has or hopes,
as wide, and full, and glorious as it is, yet What shall it profit a man, though, Says christ, Saint Mark viii. 36. What fruit has he of it all? Less Far than He, that shall fell all he has or hope's,
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He shall not so much as rost that which he has got with all his hunting, is as true of him as of the slothful man, Prov. xii. 27. Of all the fruit that he has gathered he has not, it seems,
He shall not so much as rost that which he has god with all his hunting, is as true of him as of the slothful man, Curae xii. 27. Of all the fruit that he has gathered he has not, it seems,
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yet not they. Drunkenness, that great voluptuous sin, will you behold the goodly fruit it brings? (For profit it brings none) let the Wise man satisfie you, Prov. xxiii. 29. Who hath woe? Who hath sorrow? Who hath contentions? Who hath babling? Who hath wounds without cause? Who hath redness of eyes? They that tarry long (says he) at the Wine, they that go to seek mixt wine.
yet not they. drunkenness, that great voluptuous since, will you behold the goodly fruit it brings? (For profit it brings none) let the Wise man satisfy you, Curae xxiii. 29. Who hath woe? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds without cause? Who hath redness of eyes? They that tarry long (Says he) At the Wine, they that go to seek mixed wine.
Woe, and sorrow, and contentions, and reproach, and wounds, and sad mourning eyes at last are the fair fruits and issues of this rare pleasurable wickedness;
Woe, and sorrow, and contentions, and reproach, and wounds, and sad mourning eyes At last Are the fair fruits and issues of this rare pleasurable wickedness;
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They that make Divisions among you, says St. Paul, they do but serve their own belly, Rom. xvi. 18. And God shall destroy both it and them, 1 Cor. vi. 13. What's gotten then? Whatever it is, the Kingdom of Heaven is lost by it, Gal. v. 21. where's then the profit, pleasure, or beauty of it.
They that make Divisions among you, Says Saint Paul, they do but serve their own belly, Rom. xvi. 18. And God shall destroy both it and them, 1 Cor. vi. 13. What's got then? Whatever it is, the Kingdom of Heaven is lost by it, Gal. v. 21. where's then the profit, pleasure, or beauty of it.
But though there be neither profit nor pleasure, no such fruits, is there (3.) no beauty neither, no fair fruits in sin to look upon? Are there not so much as the fruits of Sodom (they tell us of) goodly and and fair to see to without,
But though there be neither profit nor pleasure, no such fruits, is there (3.) no beauty neither, no fair fruits in since to look upon? are there not so much as the fruits of Sodom (they tell us of) goodly and and fair to see to without,
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Look again upon the Drunkard, see him in his cups and revels, and what see you there but a strange disfigured countenance, staring eyes, disordered gestures, words,
Look again upon the Drunkard, see him in his cups and revels, and what see you there but a strange disfigured countenance, staring eyes, disordered gestures, words,
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and looks, and actions, all disguised, ugly, and deformed? Behold next the lascivious Wanton in but the addresses to his great sin, his antick postures, his affected follies, his empty discourses, his religious (I should say irreligious) approaches to his adored Idoll, (to say nothing of the sin it self that darkness covers) and tell me,
and looks, and actions, all disguised, ugly, and deformed? Behold next the lascivious Wanton in but the Addresses to his great since, his antic postures, his affected follies, his empty discourses, his religious (I should say irreligious) Approaches to his adored Idol, (to say nothing of the since it self that darkness covers) and tell me,
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View, thirdly, the passionate, fierce, and angry man, and what is there lovely in his flaming eyes, his furrowed brows, his distracted looks, his frantick carriage, in his loud rantings and raving furies? Call ye the pale and meager look of the envious or malicious comely? Is the high carriage of the proud or ambitious pleasing? Is the close and sowre visage of the covetous person lovely? Nay, has not the face of every sinner surprized in his sin,
View, Thirdly, the passionate, fierce, and angry man, and what is there lovely in his flaming eyes, his furrowed brows, his distracted looks, his frantic carriage, in his loud rantings and raving furies? Call you the pale and meager look of the envious or malicious comely? Is the high carriage of the proud or ambitious pleasing? Is the close and sour visage of the covetous person lovely? Nay, has not the face of every sinner surprised in his since,
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or afterward reflecting on it, a kind of guilt and horror that sensibly discomposes and disorders it? Then (and that then is in the Text) then to be sure you will find all things in that disorder, you must be vain to expect any thing handsome or lovely there.
or afterwards reflecting on it, a kind of guilt and horror that sensibly discomposes and disorders it? Then (and that then is in the Text) then to be sure you will find all things in that disorder, you must be vain to expect any thing handsome or lovely there.
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and deforms the whole Creation? That brings neither pleasure, nor profit, nor honour with it to its unhappy servants? 'Tis an evil and bitter thing, says the Prophet Ieremy, Jer. ii. 19. There is no pleasure in it.
and deforms the Whole Creation? That brings neither pleasure, nor profit, nor honour with it to its unhappy Servants? It's an evil and bitter thing, Says the Prophet Ieremy, Jer. ii. 19. There is no pleasure in it.
they, whose works are works of iniquity, ver. 6. What fruits, I pray, are these? Or will you call them fruits? If you will, it may be I may help you to some more such, groping for the wall as if you had no eyes;
they, whose works Are works of iniquity, ver. 6. What fruits, I pray, Are these? Or will you call them fruits? If you will, it may be I may help you to Some more such, groping for the wall as if you had no eyes;
Our Apostle tells us besides of a sad slavery it brings us to, ver. 17. The Psalmist of a rain of snares, fire and brimstone, storm and tempest, that falls upon the sinner by it, Psal. xi. 7. Crosses and afflictions, punishments and judgments we every where read to be the issues of it.
Our Apostle tells us beside of a sad slavery it brings us to, ver. 17. The Psalmist of a rain of snares, fire and brimstone, storm and tempest, that falls upon the sinner by it, Psalm xi. 7. Crosses and afflictions, punishments and Judgments we every where read to be the issues of it.
In Gods hot displeasure, and mans scorn, and even, in the very next words, shame also, are the only fruits (if we will allow them that name) of those unfruitful works of darkness, as St. Paul justly stiles them, Eph. v. 11.
In God's hight displeasure, and men scorn, and even, in the very next words, shame also, Are the only fruits (if we will allow them that name) of those unfruitful works of darkness, as Saint Paul justly stile them, Ephesians v. 11.
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or what worth, if any at all, from those kinds of courses? Nay, what then had ye? What had you in the very enjoying, in the very transactions of your sins? Did they either satisfie or content you fully even then? Were ye not either first tired with the pursuit,
or what worth, if any At all, from those Kinds of courses? Nay, what then had you? What had you in the very enjoying, in the very transactions of your Sins? Did they either satisfy or content you Fully even then? Were you not either First tired with the pursuit,
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or fell much short of your expectations, or distasted by some circumstances, or unsatisfied presently when you had accomplish'd your unhappy and wretched work? But what however have ye now left of any of them but the shame? Call it what ye will, that ye have gotten by the most advantageous or pleasing wickedness, say as well of it as you can, give us but leave to discover and rifle it to your faces,
or fell much short of your Expectations, or distasted by Some Circumstances, or unsatisfied presently when you had accomplished your unhappy and wretched work? But what however have the now left of any of them but the shame? Call it what you will, that you have got by the most advantageous or pleasing wickedness, say as well of it as you can, give us but leave to discover and rifle it to your faces,
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and your blushing cheeks, and down-cast eyes, and disordered answers, and vain subterfuges and excuses will witness to your teeth that 'tis nothing but what ye are now next, indeed, asham'd of.
and your blushing cheeks, and downcast eyes, and disordered answers, and vain subterfuges and excuses will witness to your teeth that it's nothing but what you Are now next, indeed, ashamed of.
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and run away to hide themselves among the Thickets of the Garden. Oh! how they blush to look upon one another when they had once but eaten, done what they should not!
and run away to hide themselves among the Thickets of the Garden. Oh! how they blush to look upon one Another when they had once but eaten, done what they should not!
And ask the most impudent sinner still, him whom custom has made insensible, and whose face continual sinning has braz'd and harden'd against the tenderness of a blush,
And ask the most impudent sinner still, him whom custom has made insensible, and whose face continual sinning has brazed and hardened against the tenderness of a blush,
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and glosses all his actions either with the name of Piety and Religion, Reformation and Purity, Justice and Integrity, Conscience, and I know not what.
and Glosses all his actions either with the name of Piety and Religion, Reformation and Purity, justice and Integrity, Conscience, and I know not what.
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Why he sometimes excuses it with necessity, sometimes extenuates it with infirmity, sometimes pleads ignorance, false information or mistake, sometimes makes one pretence, sometimes another.
Why he sometime excuses it with necessity, sometime extenuates it with infirmity, sometime pleads ignorance, false information or mistake, sometime makes one pretence, sometime Another.
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Now there is a three-fold shame, a natural, a vertuous, and a penal shame: a shame that naturally and even against our wills attends every unhandsome action.
Now there is a threefold shame, a natural, a virtuous, and a penal shame: a shame that naturally and even against our wills attends every unhandsome actium.
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The first, or natural, is that which through the modesty of nature, not yet habituated to the impudence of wickedness, rises e're we are aware, from the guilt and foulness of sin, either discovered or feared to be so.
The First, or natural, is that which through the modesty of nature, not yet habituated to the impudence of wickedness, rises ever we Are aware, from the guilt and foulness of since, either discovered or feared to be so.
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That the Drunkard us'd in former times (though now grown gallant on it) to be drunk in the night, 1 Thess. v. 7. being asham'd (as civility went then) to be seen so disguised in the day:
That the Drunkard used in former times (though now grown gallant on it) to be drunk in the night, 1 Thess v. 7. being ashamed (as civility went then) to be seen so disguised in the day:
and hide themselves behind Curtains and Aprons, asham'd of their Schisms, and new Doctrines at the first, 2 Tim. iii. 6. That still the Thief by night,
and hide themselves behind Curtains and Aprons, ashamed of their Schisms, and new Doctrines At the First, 2 Tim. iii. 6. That still the Thief by night,
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and the sly Cheat, and covetous Extortioner by underhand dealing in the day strive to conceal the designs and practices which only night and darkness are thought fit to cover,
and the sly Cheat, and covetous Extortioner by underhand dealing in the day strive to conceal the designs and practices which only night and darkness Are Thought fit to cover,
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some Silk, or linen Scarf or Curtain to cover his wickedness in the upshot, 2 Sam. xvi. 22. So natural a fruit and companion is shame to any sin or sinner.
Some Silk, or linen Scarf or Curtain to cover his wickedness in the upshot, 2 Sam. xvi. 22. So natural a fruit and Companion is shame to any since or sinner.
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2. Yet if so be this kind of modest shame should be laid asleep a while, through the custom and habit of a sin, there is a second sort of shame that must be thought on; the shame that accompanies repentance:
2. Yet if so be this kind of modest shame should be laid asleep a while, through the custom and habit of a since, there is a second sort of shame that must be Thought on; the shame that Accompanies Repentance:
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Shame of our ingratitude to God, shame of our unhandsomness to men, shame of the disparagement we have done our nature, shame of the dishonour we have done our selves in committing things so foul, so brutish, so unreasonable:
Shame of our ingratitude to God, shame of our unhandsomeness to men, shame of the disparagement we have done our nature, shame of the dishonour we have done our selves in committing things so foul, so brutish, so unreasonable:
because our iniquities are increased over our head, and our trespasses grown up into the Heavens, Ezra ix. 6. 3. And if this we be not, there is another-gates shame will overtake us;
Because our iniquities Are increased over our head, and our Trespasses grown up into the Heavens, Ezra ix. 6. 3. And if this we be not, there is another-gates shame will overtake us;
and an astonishment, and an hissing, and a reproach to all Nations, Ier. xxix. 18. and a shameful spewing shall be on your glory, Hab. ii. 16. To this our ill courses will bring us at the last;
and an astonishment, and an hissing, and a reproach to all nations, Jeremiah xxix. 18. and a shameful spewing shall be on your glory, Hab. ii. 16. To this our ill courses will bring us At the last;
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Yet what fruit sin brings, if you will call it fruit, 'tis unto death, Rom. vii. 5. But if there were any other, death so nigh at heels would devour it all.
Yet what fruit since brings, if you will call it fruit, it's unto death, Rom. vii. 5. But if there were any other, death so High At heels would devour it all.
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Ever after that first sinful morsel all are become like the beasts that perish, Psal. xlix. 12. So that the wisest of men had much ado to distinguish between their ends, Eccles. iii. 19, 20. As the one dieth, says he, so dieth the other; yea, they have all one breath,
Ever After that First sinful morsel all Are become like the beasts that perish, Psalm xlix. 12. So that the Wisest of men had much ado to distinguish between their ends, Eccles. iii. 19, 20. As the one Dieth, Says he, so Dieth the other; yea, they have all one breath,
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NONLATINALPHABET, says the Apostle of the voluptuous Widow that lives in sin, or pleasure, she is dead whilst she is alive, 1 Tim. v. 6. A meer walking carkase a sinner is, a meer motion and engine without life,
, Says the Apostle of the voluptuous Widow that lives in since, or pleasure, she is dead while she is alive, 1 Tim. v. 6. A mere walking carcase a sinner is, a mere motion and engine without life,
Nay, the very pangs, and horrors of death that make way to it but little flea-bitings to the stings and terrors of Conscience, that often follow upon our sins, upon the loss of Gods favour and presence.
Nay, the very pangs, and horrors of death that make Way to it but little flea-bitings to the stings and terrors of Conscience, that often follow upon our Sins, upon the loss of God's favour and presence.
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and the sinner by our Blessed Saviour, St. Matth. xxv. 41. The very Heathen, notwithstanding the ignorance they were in, they were not ignorant of this, that they that commit such things are worthy of death, so says the Apostle, Rom. i. 32. And be the sinner who it will,
and the sinner by our Blessed Saviour, Saint Matthew xxv. 41. The very Heathen, notwithstanding the ignorance they were in, they were not ignorant of this, that they that commit such things Are worthy of death, so Says the Apostle, Rom. i. 32. And be the sinner who it will,
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or his unjustice, or any other sin (I name no more, for I leave every one to reckon up his own) he that flatters himself, I say, with any other end of any of them to make himself forget this, does but deceive himself,
or his unjustice, or any other since (I name no more, for I leave every one to reckon up his own) he that flatters himself, I say, with any other end of any of them to make himself forget this, does but deceive himself,
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the hard adventures, the vexatious troubles, the ordinary disappointments, the impertinent visits, the thoughtful nights, the busie days, the tumultuous uproars of our fears, our jealousies, our hopes, our despairs;
the hard adventures, the vexatious Troubles, the ordinary disappointments, the impertinent visits, the thoughtful nights, the busy days, the tumultuous uproars of our fears, our jealousies, our hope's, our despairs;
the unworthy condiscentions, the base disparagements, the dishonourable enterprizes, that a lust, that a humour, that a vanity puts us to, or puts upon us:
the unworthy condiscentions, the base disparagements, the dishonourable Enterprises, that a lust, that a humour, that a vanity puts us to, or puts upon us:
and then compare them with the lightness, the shortness, the unprofitableness, the unsatisfactoriness, the eternal shame and confusion we yet after all purchase, with all that toil;
and then compare them with the lightness, the shortness, the unprofitableness, the unsatisfactoriness, the Eternal shame and confusion we yet After all purchase, with all that toil;
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look upon our selves as Christians thus wretchedly betraying our God for a Lust, Christ for an Interest, our Religion for a Fancy, our obedience for a Humour, our Charity for a Ceremony, our Peace for a Punctilio, our duty to God and man,
look upon our selves as Christians thus wretchedly betraying our God for a Lust, christ for an Interest, our Religion for a Fancy, our Obedience for a Humour, our Charity for a Ceremony, our Peace for a Punctilio, our duty to God and man,
and will we not without more ado confess we are asham'd, infinitely asham'd of it? Hear but those brave ranting blades, those gallant sinners, Wisdom v. 8. what they say themselves, What hath pride profited us, say they, or what good have riches with our vaunting brought us? as if in sum they had said, what have all our sins procured us ▪ Why, all those are passed away like a shadow, ver. 9. and we are consumed in our own wickedness, ver. 13. Now indeed,
and will we not without more ado confess we Are ashamed, infinitely ashamed of it? Hear but those brave ranting blades, those gallant Sinners, Wisdom v. 8. what they say themselves, What hath pride profited us, say they, or what good have riches with our vaunting brought us? as if in sum they had said, what have all our Sins procured us ▪ Why, all those Are passed away like a shadow, ver. 9. and we Are consumed in our own wickedness, ver. 13. Now indeed,
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The Christian penitent, after he has run the course of sin, and is now returning, talks somewhat higher, calls it a Prison, the Stocks, the Dungeon, the very nethermost Hell;
The Christian penitent, After he has run the course of since, and is now returning, talks somewhat higher, calls it a Prison, the Stocks, the Dungeon, the very nethermost Hell;
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We need not put any such upon the rack for this confession, they go mourning and sighing it all the day long, they tell you sensibly by their tears and blushes, by their sad countenances,
We need not put any such upon the rack for this Confessi, they go mourning and sighing it all the day long, they tell you sensibly by their tears and Blushes, by their sad countenances,
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and down-cast looks, by their voluntary confessions, their willing restraints now put upon themselves, their pining, punishing, afflicting of their souls and bodies, their wards and watches now over every step,
and downcast looks, by their voluntary confessions, their willing restraints now put upon themselves, their pining, punishing, afflicting of their Souls and bodies, their wards and watches now over every step,
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And if (3.) we be so unhappy as to be at any time unawares engaged in any sin, let us strike off presently upon the arguments of the Text. For why should we be so simple, to take a course that will not profit, to take pains to weave a web that will not cover us, to plant trees that will yield no fruit, to range after fruit that has no pleasure, to court that which has no loveliness? If we can expect nothing from our sins (as you have heard we cannot) why do we sweat about them? if they bring home nought but shame,
And if (3.) we be so unhappy as to be At any time unawares engaged in any since, let us strike off presently upon the Arguments of the Text. For why should we be so simple, to take a course that will not profit, to take pains to weave a web that will not cover us, to plant trees that will yield no fruit, to range After fruit that has no pleasure, to court that which has no loveliness? If we can expect nothing from our Sins (as you have herd we cannot) why do we sweat about them? if they bring home nought but shame,
so many disappointments and discouragements, so many griefs and aches, so many infirmities and diseases, so many watches and broken sleeps, so many dangers and distresses, so many bitter throbs,
so many disappointments and discouragements, so many griefs and aches, so many infirmities and diseases, so many watches and broken sleeps, so many dangers and Distresses, so many bitter throbs,
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So shall ye happily comply with the Apostles argument in the Text, and draw it as he would have you, to the head, do what he intends and aims at by it;
So shall you happily comply with the Apostles argument in the Text, and draw it as he would have you, to the head, do what he intends and aims At by it;
THat Christianity is a Race, and Heaven the Goal, and we, all of us, they that are to run, is an ordinary Allegory in Scripture and Sermons, which you have none of you but heard.
THat Christianity is a Raze, and Heaven the Goal, and we, all of us, they that Are to run, is an ordinary Allegory in Scripture and Sermons, which you have none of you but herd.
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or if sufficiently skill'd in, not so practised in, but that they want a voice both behind and before them to tell them, this is the way they are to walk in.
or if sufficiently skilled in, not so practised in, but that they want a voice both behind and before them to tell them, this is the Way they Are to walk in.
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Were we to run in those Olympick Games (which St. Paul here seems to allude to) they who were practised in those sports and exercises, were fittest to instruct us how so to run as to be conquerours there.
Were we to run in those Olympic Games (which Saint Paul Here seems to allude to) they who were practised in those sports and exercises, were Fittest to instruct us how so to run as to be conquerors there.
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But being now to run the true Olympick, that is, the heavenly Race, the true Race to heaven that true Olympus, which that Poetical did but shadow, this our Apostle, that great wrastler, not against flesh and bloud (though in another sense against that too) but against Principalities, and Powers, against the Rulers of darkness and spiritual wickedness, whose whole life was nothing else but a continual exercise of all the hardships in the Christian course, who so gloriously fought the good fight, and finished his course, can best teach us how to do so too.
But being now to run the true Olympic, that is, the heavenly Raze, the true Raze to heaven that true Olympus, which that Poetical did but shadow, this our Apostle, that great wrestler, not against Flesh and blood (though in Another sense against that too) but against Principalities, and Powers, against the Rulers of darkness and spiritual wickedness, whose Whole life was nothing Else but a continual exercise of all the hardships in the Christian course, who so gloriously fought the good fight, and finished his course, can best teach us how to do so too.
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With this Prerogative too above the cunningest of those Olympick Masters, that they cannot so instruct their Schollars that they shall be sure of the prize they run for,
With this Prerogative too above the cunningest of those Olympic Masters, that they cannot so instruct their Scholars that they shall be sure of the prize they run for,
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from Hierusalem round about unto Illyricum, Rom. xv. 19. yet lest he had, or should run in vain, he gathers up his heels and to Hierusalem he goes again, to see whether he had not run so,
from Jerusalem round about unto Illyricum, Rom. xv. 19. yet lest he had, or should run in vain, he gathers up his heels and to Jerusalem he Goes again, to see whither he had not run so,
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or might not at the last, Gal. ii. 2. and notwithstanding all his great pains and care in the Gospel of Christ, in preaching it freely too, ver. 18. without any charge to the Corinthians, applying himself to all ways and means to gain them, and and becoming any thing to make them Christs, ver. 22. he yet tells us what a doe he kept with his body,
or might not At the last, Gal. ii. 2. and notwithstanding all his great pains and care in the Gospel of christ, in preaching it freely too, ver. 18. without any charge to the Corinthians, applying himself to all ways and means to gain them, and and becoming any thing to make them Christ, ver. 22. he yet tells us what a doe he kept with his body,
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But that such a one he should not be, he had some hope, that he should be a partaker rather of the Gospel in its Reward as well as in its Work, in the verse before the Text. This is the other spur to him in his course, must be to us, that we thus quickned to our Race,
But that such a one he should not be, he had Some hope, that he should be a partaker rather of the Gospel in its Reward as well as in its Work, in the verse before the Text. This is the other spur to him in his course, must be to us, that we thus quickened to our Raze,
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That Christianity, or the Christians course to heaven is a work of labour and business, 'tis to run and go. II. That all pains and labour, every running will not serve, it must be NONLATINALPHABET, so and so,
That Christianity, or the Christians course to heaven is a work of labour and business, it's to run and go. II That all pains and labour, every running will not serve, it must be, so and so,
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That this end we are to set before us, and so order all our course and courses towards it, to propound heaven for the end of all our actions. IV. And then, lastly, to stir up our souls and bodies to it with this consideration of this may; this Particle, which may serve both to awe, and to encourage us, that from the hope that we may, and the fear because it is no more than may, not shall or must, we may be the more diligent in our course,
That this end we Are to Set before us, and so order all our course and courses towards it, to propound heaven for the end of all our actions. IV. And then, lastly, to stir up our Souls and bodies to it with this consideration of this may; this Particle, which may serve both to awe, and to encourage us, that from the hope that we may, and the Fear Because it is no more than may, not shall or must, we may be the more diligent in our course,
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Thence they begin to inure themselves to hardships and exercise that intend to bear the Garlands at those Sports and Games. There should we begin too to minister before the Lord, with Samuel, when we are Children.
Thence they begin to inure themselves to hardships and exercise that intend to bear the Garlands At those Sports and Games. There should we begin too to minister before the Lord, with Samuel, when we Are Children.
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If we have not, our Children may serve the Lord, as he did, girded with a Linnen Ephod, 1 Sam. ii. 18. their Loyns girt up for the course, even from their Chilhood;
If we have not, our Children may serve the Lord, as he did, girded with a Linen Ephod, 1 Sam. ii. 18. their Loins girded up for the course, even from their Chilhood;
They much deceive themselves that think there is a Quis requisivit upon all hardships in Christianity, that when men tell them of any strictness or rigours there, answer presently, Who has required it at your hands? Who? Why, he has done it, who they say has not.
They much deceive themselves that think there is a Quis requisivit upon all hardships in Christianity, that when men tell them of any strictness or rigours there, answer presently, Who has required it At your hands? Who? Why, he has done it, who they say has not.
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would not have been so often beaten with rods, and laid on with stripes, so often shipwrackt, in journeyings so often, in perils so often, perils of waters, and perils of robbers, in perils by his own Country-men, perils by the heathen, perils in the wilderness, perils in the sea, perils among false brethren;
would not have been so often beaten with rods, and laid on with stripes, so often shipwrecked, in journeyings so often, in perils so often, perils of waters, and perils of robbers, in perils by his own Countrymen, perils by the heathen, perils in the Wilderness, perils in the sea, perils among false brothers;
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he would not have been so often in weariness and painfulness, in watchings so often, so much in hunger, and thirst, in fastings so frequent, in cold and nakedness so commonly, in deaths so oft as he tells us he was, 2 Cor. xi. 24, 25, 26, 27. had the way to heaven been so easie,
he would not have been so often in weariness and painfulness, in watchings so often, so much in hunger, and thirst, in Fastings so frequent, in cold and nakedness so commonly, in death's so oft as he tells us he was, 2 Cor. xi. 24, 25, 26, 27. had the Way to heaven been so easy,
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Nor would he have prov'd the course of his Ministry to be Gods, by his patience, afflictions, necessities, distresses, by stripes, imprisonments, tossings to and fro, by labours, and watchings, and fastings, as he does, 2 Cor. vi. 4, 5. could he have told how to have prov'd it better.
Nor would he have proved the course of his Ministry to be God's, by his patience, afflictions, necessities, Distresses, by stripes, imprisonments, tossings too and from, by labours, and watchings, and Fastings, as he does, 2 Cor. vi. 4, 5. could he have told how to have proved it better.
Nor would he have taken so much pains to keep under his body, to buffet and humble it as he does, ver. 27. of this very Chapter; Were not this obtaining Heaven somewhat a hard and laboursome business.
Nor would he have taken so much pains to keep under his body, to buffet and humble it as he does, ver. 27. of this very Chapter; Were not this obtaining Heaven somewhat a hard and laboursome business.
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This is the course that brings thither, the course that, finished, brought him the Crown of righteousness, 2 Tim. iv. 8. It is violence and force that take heaven, says our only Saviour.
This is the course that brings thither, the course that, finished, brought him the Crown of righteousness, 2 Tim. iv. 8. It is violence and force that take heaven, Says our only Saviour.
The way to it is not strow'd with Roses and Violets, nor spread with Carpets and Cushions, non jacet in molli, but with Thorns, and Briers, and craggy Rocks.
The Way to it is not strowed with Roses and Violets, nor spread with Carpets and Cushions, non jacet in molli, but with Thorns, and Briers, and craggy Rocks.
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There are works and duties of Christianity, that cannot be performed without much trouble. He must not fear his skin that puts himself into Christs service;
There Are works and duties of Christianity, that cannot be performed without much trouble. He must not Fear his skin that puts himself into Christ service;
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and can we think to obtain the fulness of the joys above, that fill and never fail, with less? Surely, did we consider the practise of those first Christian Saints and Martyrs, those daily pains and cares their days and nights were spent in, we would think our Race to heaven another-gates business, Christianity another manner of thing than we make it now a days,
and can we think to obtain the fullness of the Joys above, that fill and never fail, with less? Surely, did we Consider the practice of those First Christian Saints and Martyrs, those daily pains and Cares their days and nights were spent in, we would think our Raze to heaven another-gates business, Christianity Another manner of thing than we make it now a days,
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What a deal of pains and care did they take first to fit and prepare themselves? And then with what might and main did they pursue their course? How often have such Racers been taken up at the Goal so tired and spent that they have had much ado to recover their life or spirits? Ah! did we but half so much for heaven there were no doubt of it.
What a deal of pains and care did they take First to fit and prepare themselves? And then with what might and main did they pursue their course? How often have such Racers been taken up At the Goal so tired and spent that they have had much ado to recover their life or spirits? Ah! did we but half so much for heaven there were no doubt of it.
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Our heads study it, our hearts bend wholly to it, our affections strive violently after it, our hands labour for it, our feet run the ways of Gods Commandments to come to it, our eyes run down with water for it,
Our Heads study it, our hearts bend wholly to it, our affections strive violently After it, our hands labour for it, our feet run the ways of God's commandments to come to it, our eyes run down with water for it,
'Tis not running over good Books only neither, reading and studying of good things, but running as we read, that all that run may read in our running the Characters of heaven.
It's not running over good Books only neither, reading and studying of good things, but running as we read, that all that run may read in our running the Characters of heaven.
Would men but lay this to heart, that it is no such easie or perfunctory business to get thither, their courses would be better, their lives holier, themselves heavenlier than they are,
Would men but lay this to heart, that it is no such easy or perfunctory business to get thither, their courses would be better, their lives Holier, themselves heavenlier than they Are,
This so to run, is (1.) To run lawfully; (2.) To run carefully; (3.) To run speedily; (4.) To run willingly; (5.) To run stoutly; (6.) To run patiently; (7.) To run constantly, and to the end.
This so to run, is (1.) To run lawfully; (2.) To run carefully; (3.) To run speedily; (4.) To run willingly; (5.) To run stoutly; (6.) To run patiently; (7.) To run constantly, and to the end.
To run (1.) lawfully, according to the Laws and Rules prescribed to obtain it; (2.) Carefully, the way to obtain it; (3.) Speedily, with the speed requisite to obtain it; (4.) Willingly with spirit to obtain it; (5.) Stoutly, to endure any thing to obtain it; (6.) Patiently, to expect to obtain it; (7.) Constantly, not giving out till we obtain it.
To run (1.) lawfully, according to the Laws and Rules prescribed to obtain it; (2.) Carefully, the Way to obtain it; (3.) Speedily, with the speed requisite to obtain it; (4.) Willingly with Spirit to obtain it; (5.) Stoutly, to endure any thing to obtain it; (6.) Patiently, to expect to obtain it; (7.) Constantly, not giving out till we obtain it.
1. Lawfully, according to the Laws and Rules of the Race we are to run, we are not crowned else, says our Apostle, 2 Tim. ii 5. Now the Laws of the Christian Race are Gods Commandments, according to which we are diligently to direct our steps:
1. Lawfully, according to the Laws and Rules of the Raze we Are to run, we Are not crowned Else, Says our Apostle, 2 Tim. ii 5. Now the Laws of the Christian Raze Are God's commandments, according to which we Are diligently to Direct our steps:
and in him Amen, that God will not let one tittle of them fall to the ground, Looking unto Iesus the Author and finisher of our faith, Heb. xii. 2. of our course too.
and in him Amen, that God will not let one tittle of them fallen to the ground, Looking unto Iesus the Author and finisher of our faith, Hebrew xii. 2. of our course too.
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We must, secondly, run in hope, that through his grace we also, even we though the most unworthy ▪ shall obtain, laying hold upon the hope so set before us, Heb. vi. 18. And thirdly, in Charity must be our course,
We must, secondly, run in hope, that through his grace we also, even we though the most unworthy ▪ shall obtain, laying hold upon the hope so Set before us, Hebrew vi. 18. And Thirdly, in Charity must be our course,
though we strive for the mastery, it must not be in strife or envy, but in love and charity, in unity and peace, in love unfeigned our selves, 2 Cor. vi. 6. and provoking one another to it, Heb. x. 24. no other strifes or provocation,
though we strive for the mastery, it must not be in strife or envy, but in love and charity, in unity and peace, in love unfeigned our selves, 2 Cor. vi. 6. and provoking one Another to it, Hebrew x. 24. not other strifes or provocation,
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but who shall go before one another in love, so keeping the bond of peace, which once broken, our clothes and garments, which were tied up to us with it,
but who shall go before one Another in love, so keeping the bound of peace, which once broken, our clothes and garments, which were tied up to us with it,
after all their labour with those in the Psalm, sleep their sleep, and find nothing; nothing but that they have hindered both others and themselves of the Crown of glory.
After all their labour with those in the Psalm, sleep their sleep, and find nothing; nothing but that they have hindered both Others and themselves of the Crown of glory.
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neither looking after sensual pleasures, or worldly profits, or sinful lusts, not turning aside after those golden balls, which the Devil, the Flesh,
neither looking After sensual pleasures, or worldly profits, or sinful Lustiest, not turning aside After those golden balls, which the devil, the Flesh,
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and stones of offence, which are likely to trip up our heels, and throw us in our race, what carefulness, says St. Paul, 2 Cor. vii. 11. has your godly sorrow wrought? will earnest desire of a heavenly Crown, say I, work in you,
and stones of offence, which Are likely to trip up our heels, and throw us in our raze, what carefulness, Says Saint Paul, 2 Cor. vii. 11. has your godly sorrow wrought? will earnest desire of a heavenly Crown, say I, work in you,
Let us go speedily, and pray before the Lord, say they in Zachary viii. 21. Make haste and come down, says our Saviour to Zacheus, St. Luke xix. 6. as if he that meant to see Christ here at his own house,
Let us go speedily, and pray before the Lord, say they in Zachary viii. 21. Make haste and come down, Says our Saviour to Zacchaeus, Saint Lycia xix. 6. as if he that meant to see christ Here At his own house,
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now a spurt, and then a spurt, Vbi non currere ibi deficere incipis, says devout St. Bernard, When we begin to slack our running, we begin to fail of our reward.
now a spurt, and then a spurt, Vbi non currere There deficere incipis, Says devout Saint Bernard, When we begin to slack our running, we begin to fail of our reward.
and unless we be so too, unless we hold the beginning of our confidence stedfast unto the end, we shall not be partakers of him; for they only are, that do so, Heb. iii. 14. So now you have this NONLATINALPHABET, the manner of your running,
and unless we be so too, unless we hold the beginning of our confidence steadfast unto the end, we shall not be partakers of him; for they only Are, that do so, Hebrew iii. 14. So now you have this, the manner of your running,
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Abstinuit vino & Venere, says the Poet, he abstains from riot and drunkenness, runs not with the world into the same excess of riot, 1 Pet. iv. 4. from chambering and wantonness, runs not to his neighbours bed;
Abstinuit vino & Venere, Says the Poet, he abstains from riot and Drunkenness, runs not with the world into the same excess of riot, 1 Pet. iv. 4. from chambering and wantonness, runs not to his neighbours Bed;
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He that intends himself for a Race, for this especially, must keep under his body, and bring it into subjection, with St. Paul, ver. 27. keep it empty,
He that intends himself for a Raze, for this especially, must keep under his body, and bring it into subjection, with Saint Paul, ver. 27. keep it empty,
Yet before I come to that, give me leave a little to sum up the whole manner of our running, by a kind of allegorizing, some several runnings in Scripture we may read of.
Yet before I come to that, give me leave a little to sum up the Whole manner of our running, by a kind of allegorizing, Some several runnings in Scripture we may read of.
and they that are skilful in the word of righteousness, and successful in the work, have their senses exercised to discern both good and evil, Heb. vi. 14. must exercise themselves unto godliness, 1 Tim. iv. 7. exercise themselves day and night, in the law of God, Psal. i. 2. and with St. Paul, again, exercise themselves to have always a Conscience void of offence, toward God,
and they that Are skilful in the word of righteousness, and successful in the work, have their Senses exercised to discern both good and evil, Hebrew vi. 14. must exercise themselves unto godliness, 1 Tim. iv. 7. exercise themselves day and night, in the law of God, Psalm i. 2. and with Saint Paul, again, exercise themselves to have always a Conscience void of offence, towards God,
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3. Consider also and contrive we must, what way we had best to tak•, how we shall avoid this rock of offence, that stone of stumbling, that hill of pride, that ditch of lust, those thorns in the flesh, those dangers by the way, those impediments and hinderances which are likest to interrupt or slacken us in our course,
3. Consider also and contrive we must, what Way we had best to tak•, how we shall avoid this rock of offence, that stone of stumbling, that hill of pride, that ditch of lust, those thorns in the Flesh, those dangers by the Way, those impediments and hindrances which Are likest to interrupt or slacken us in our course,
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as the last preparation, or rather setting out to our course, we must devest and strip our selves of all our cumbersom garments, lay aside every weight and the sin that does so easily beset us,
as the last preparation, or rather setting out to our course, we must devest and strip our selves of all our cumbersome garments, lay aside every weight and the since that does so Easily beset us,
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and put on the new, the new white robe of righteousness and holiness (for in thin white vestments only did they use to run races) having our joynts suppled,
and put on the new, the new white robe of righteousness and holiness (for in thin white vestments only did they use to run races) having our Joints suppled,
It was an old Ceremony, in some Churches yet observ'd, in Baptism, to anoint the baptized person in the name of the Lord, in token that he was now to address himself to the course, to run the race of Christianity, that was then set before him.
It was an old Ceremony, in Some Churches yet observed, in Baptism, to anoint the baptised person in the name of the Lord, in token that he was now to address himself to the course, to run the raze of Christianity, that was then Set before him.
Leave we then first the oxen and run we with Elisha after Eliah, 2 Kings xix. 20. Leave we all secular and worldly business to tend upon the word of the Lord in the mouths of his Prophets.
Leave we then First the oxen and run we with Elisha After Elijah, 2 Kings xix. 20. Leave we all secular and worldly business to tend upon the word of the Lord in the mouths of his prophets.
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Rouse we up our selves then out of our beds, out of our drousie dulness and earthiness, with young Samuel, 1 Sam. iii. 5. and run to Eli, the Priest, to ask counsel of him,
Rouse we up our selves then out of our Beds, out of our drowsy dullness and earthiness, with young Samuel, 1 Sam. iii. 5. and run to Eli, the Priest, to ask counsel of him,
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When any evil motions at any time arise, run we with David, 1 Sam. xvii. 51. and stand upon that Philistin, and cut off his head, kill it in the cradle, nip it in the bud.
When any evil motions At any time arise, run we with David, 1 Sam. xvii. 51. and stand upon that Philistines, and Cut off his head, kill it in the cradle, nip it in the bud.
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and rejoyce we like a Giant to run our course, Psal. xix. 5. Run we like Ioels horsemen, Ioel ii. 4. like Nahums lightning, Nahum ii. 4. in all good ways.
and rejoice we like a Giant to run our course, Psalm xix. 5. Run we like Joels horsemen, Joel ii. 4. like Nahums lightning, Nahum ii. 4. in all good ways.
If adversity betide us, run we like the Rivers that the Prophet David speaks of among the hills, Psal. civ. 10. hold up our heads still for all the sorrow.
If adversity betide us, run we like the rivers that the Prophet David speaks of among the hills, Psalm civ. 10. hold up our Heads still for all the sorrow.
In a word, in all distresses, in all necessities, run we with those Benjamites, Iudges xx. 41. to the Rock Rimmon, the Rock Christ Iesus, and abide there not for some months or years,
In a word, in all Distresses, in all necessities, run we with those Benjamites, Judges xx. 41. to the Rock Rimmon, the Rock christ Iesus, and abide there not for Some months or Years,
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There will all our running be at an end, and he and his salvation, he in his Fathers house is the end of all our running, that which we are to aim at, that which we are to run for. III.
There will all our running be At an end, and he and his salvation, he in his Father's house is the end of all our running, that which we Are to aim At, that which we Are to run for. III.
Or rather let St. Paul tell you, and you shall go no further for it then the very next verse, a Crown incorruptible, if you would yet know plainer what that is, look but to the 2 of Tim. ii. 10. and thus you find it, that ye may obtain the salvation which is in Christ Iesus, with eternal glory.
Or rather let Saint Paul tell you, and you shall go no further for it then the very next verse, a Crown incorruptible, if you would yet know plainer what that is, look but to the 2 of Tim. ii. 10. and thus you find it, that you may obtain the salvation which is in christ Iesus, with Eternal glory.
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for we obtain nothing till we obtain that, all that we get, or gain, or purchase till we come to that, to the salvation in Christ, with eternal glory, is not worth the name of obtaining, of NONLATINALPHABET, all Crowns,
for we obtain nothing till we obtain that, all that we get, or gain, or purchase till we come to that, to the salvation in christ, with Eternal glory, is not worth the name of obtaining, of, all Crowns,
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and the greatest height of perfection in Christ, that he was arrived at, (which is a business and glory worth all the earth besides) says yet NONLATINALPHABET, I count not my self to have comprehended, or obtained,
and the greatest height of perfection in christ, that he was arrived At, (which is a business and glory worth all the earth beside) Says yet, I count not my self to have comprehended, or obtained,
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so it should be rendred, Phil. iii. 13. professes himself not to have obtained. Attained perhaps he will grant you, or apprehended, somewhat towards it;
so it should be rendered, Philip iii. 13. Professes himself not to have obtained. Attained perhaps he will grant you, or apprehended, somewhat towards it;
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apprehended peradventure, but not comprehended, NONLATINALPHABET, but not NONLATINALPHABET, made way to his Crown, but not come to it, not obtained it.
apprehended Peradventure, but not comprehended,, but not, made Way to his Crown, but not come to it, not obtained it.
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Not fading and decaying pleasures, such as the leaves of the trees, or the flower of the field, that give a verdant beauty and fragrant smell for a while and vanish, are we to set before us.
Not fading and decaying pleasures, such as the leaves of the trees, or the flower of the field, that give a verdant beauty and fragrant smell for a while and vanish, Are we to Set before us.
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for not he that man commends, but whom the Lord commends, is only truly praised and commended, 2 Cor. x. 18. Not any earthly ends (3.) are we to run for;
for not he that man commends, but whom the Lord commends, is only truly praised and commended, 2 Cor. x. 18. Not any earthly ends (3.) Are we to run for;
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that is, but currere in incertum, at the best, to run as uncertainly, to run for uncertainties, things that it is a doubt whether we shall get in in Gods Service, (who rewards us better than with temporal rewards) and it is no doubt but they are most uncertain,
that is, but currere in incertum, At the best, to run as uncertainly, to run for uncertainties, things that it is a doubt whither we shall get in in God's Service, (who rewards us better than with temporal rewards) and it is no doubt but they Are most uncertain,
and such as in such times as these are not to be expected by them that faithfully and stoutly run the Christian race, that hold out their course in true Religion,
and such as in such times as these Are not to be expected by them that faithfully and stoutly run the Christian raze, that hold out their course in true Religion,
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look we in all our tribulations and sufferings, upon them, to comfort and uphold us, in all our difficulties to encourage us, in all our devotions to enflame us.
look we in all our tribulations and sufferings, upon them, to Comfort and uphold us, in all our difficulties to encourage us, in all our devotions to inflame us.
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Consider we, that all we do, that all we suffer, is nothing to be compared to the Crown of Glory, that is laid up for us, that all our pains and labour, going,
Consider we, that all we do, that all we suffer, is nothing to be compared to the Crown of Glory, that is laid up for us, that all our pains and labour, going,
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no peremptory decree for their obtaining, though they run how they will, nor any peremptory order neither that they shall run in their due time whether they will or no:
no peremptory Decree for their obtaining, though they run how they will, nor any peremptory order neither that they shall run in their due time whither they will or no:
'Tis no such matter, the way is strait, and narrow, that leads thither, says he that came to shew it, St. Mat. vii. 14. and a race here we have to run for it, and all the way but a may, a possibility,
It's no such matter, the Way is strait, and narrow, that leads thither, Says he that Come to show it, Saint Mathew vii. 14. and a raze Here we have to run for it, and all the Way but a may, a possibility,
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This holy time of Lent is a time of striving for the mastery with our corruptions, with our corruptible for Gods incorruptible, a time of holy exercises upon the corruptible earth to obtain a Crown incorruptible in the heavens.
This holy time of Lent is a time of striving for the mastery with our corruptions, with our corruptible for God's incorruptible, a time of holy exercises upon the corruptible earth to obtain a Crown incorruptible in the heavens.
Indeed, it should be more, as our work is more honourable than theirs, more honourable to master our selves than others, our own unruly beastly passions than any man or beast whatever;
Indeed, it should be more, as our work is more honourable than theirs, more honourable to master our selves than Others, our own unruly beastly passion than any man or beast whatever;
This is the Sum of the Text; and the intent is to perswade us to be as industrious and careful for a Crown of glory as they are for a Crown of grass, to take as much pains for the praise of God as they did for the applause of men, to do and suffer as much for heaven as they for less than earth,
This is the Sum of the Text; and the intent is to persuade us to be as Industria and careful for a Crown of glory as they Are for a Crown of grass, to take as much pains for the praise of God as they did for the applause of men, to do and suffer as much for heaven as they for less than earth,
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I begin with the two Combatants: the one, is any man; the other, any Christian; the first is a man and no more, the other has a relation to Christ added to him.
I begin with the two Combatants: the one, is any man; the other, any Christian; the First is a man and no more, the other has a Relation to christ added to him.
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But if we have no better assistance than from nature, we fix it upon Games and Sports, Vanities and Trifles 'tis them we only strive about, there lies our business and our study.
But if we have no better assistance than from nature, we fix it upon Games and Sports, Vanities and Trifles it's them we only strive about, there lies our business and our study.
It being then so natural and necessary a condition to every one of us to be striving for somewhat or other, to aim at some ex•••ence or other, to be better than our neighbours in some way or other.
It being then so natural and necessary a condition to every one of us to be striving for somewhat or other, to aim At Some ex•••ence or other, to be better than our neighbours in Some Way or other.
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and brings them no better, but to cry out with Paul, in the person of the unregenerate man, Rom. vii. Who shall deliver me from this body of death? 'Tis Gods service only that is perfect freedom; we are then only free when we are free to righteousness, then only masters when we can command our selves.
and brings them not better, but to cry out with Paul, in the person of the unregenerate man, Rom. vii. Who shall deliver me from this body of death? It's God's service only that is perfect freedom; we Are then only free when we Are free to righteousness, then only Masters when we can command our selves.
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This is fighting, to fight with these, to fight with devils, and sins, and lusts; and thus the Christian is the only fighter, the NONLATINALPHABET, none but he.
This is fighting, to fight with these, to fight with Devils, and Sins, and Lustiest; and thus the Christian is the only fighter, the, none but he.
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For an ille mihi liber videatur cui mulier imperat? &c. says the Heathen Orator. Can you think him to have got the mastery whom vanity commands, whom his Lusts give Law to, who can neither go nor come, eat nor drink, wake nor sleep, work nor play, speak nor do, desire nor think,
For an Isle mihi liber Videatur cui mulier Implead? etc. Says the Heathen Orator. Can you think him to have god the mastery whom vanity commands, whom his Lustiest give Law to, who can neither go nor come, eat nor drink, wake nor sleep, work nor play, speak nor doe, desire nor think,
The master over these is the true Christian only, who by his faith and resignation conquers all his conquests, gets the better both when he overcomes, and is overcome;
The master over these is the true Christian only, who by his faith and resignation conquers all his conquests, gets the better both when he overcomes, and is overcome;
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and vanity it self, if we believe the Psalmist, Psal. lxii. 9. and what great conquest over such? 'Tis the Christian that fights indeed, that combates enemies indeed;
and vanity it self, if we believe the Psalmist, Psalm lxii. 9. and what great conquest over such? It's the Christian that fights indeed, that combats enemies indeed;
and strike and wound us when we see them not, that fight with us out of high and almost inaccessible places of defence, that have all possible advantage over us.
and strike and wound us when we see them not, that fight with us out of high and almost inaccessible places of defence, that have all possible advantage over us.
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The enemies worldly men so tremble at are but bragadochios to these, all their force and power but weakness if compared with the powers of hell and darkness.
The enemies worldly men so tremble At Are but bragadochios to these, all their force and power but weakness if compared with the Powers of hell and darkness.
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They did not so in the Olympick, Pythian, Nemaean, or Isthmian Games, they were but Games and Spor• to the Christian Combate, that fights often to the death, must havtis ways that intention not to give over for death it self,
They did not so in the Olympic, Pythian, Nemean, or Isthmian Games, they were but Games and Spor• to the Christian Combat, that fights often to the death, must havtis ways that intention not to give over for death it self,
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Wrestling against Principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places, says St. Paul, Eph. vi. 12. Wrestling secondly with God in prayer,
Wrestling against Principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places, Says Saint Paul, Ephesians vi. 12. Wrestling secondly with God in prayer,
cuffing or buffeting our eyes for looking after, our ears for listning to, our bodies for doing, punishing all our powers and senses for acting any thing that is evil;
cuffing or buffeting our eyes for looking After, our ears for listening to, our bodies for doing, punishing all our Powers and Senses for acting any thing that is evil;
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a being buffeted too (2.) by Satan when we forget to buffet our selves, 2 Cor. xii. 7. Cuffing and buffeting sufficient to be found in the Christians exercise. 3. Quoiting or casting;
a being buffeted too (2.) by Satan when we forget to buffet our selves, 2 Cor. xii. 7. Cuffing and buffeting sufficient to be found in the Christians exercise. 3. Quoiting or casting;
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casting away any weight that hinders us, any sin that does beset us, Heb. xii. 1. removing every stone of offence, giving no offence to any in any thing, that our Ministry be not blamed, 2 Cor. vi. 3. that nothing we do, nothing we omit,
casting away any weight that hinders us, any since that does beset us, Hebrew xii. 1. removing every stone of offence, giving no offence to any in any thing, that our Ministry be not blamed, 2 Cor. vi. 3. that nothing we do, nothing we omit,
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and strive who shall so come nearest that great corner stone Christ Iesus, or the mark of your high calling of God in Christ Iesus, Phil. iii. 14. 4. Leaping also is to be found among the Christians exercises, skipping and leaping for joy at the glad tidings of the Gospel, leaping and praising God with the lame man that was healed, Acts iii. 8. striving who shall leap farthest in it, leaping, with Abraham, St. Ioh. viii. (for so the word signifies) to see the day of Christ;
and strive who shall so come nearest that great corner stone christ Iesus, or the mark of your high calling of God in christ Iesus, Philip iii. 14. 4. Leaping also is to be found among the Christians exercises, skipping and leaping for joy At the glad tidings of the Gospel, leaping and praising God with the lame man that was healed, Acts iii. 8. striving who shall leap farthest in it, leaping, with Abraham, Saint John viii. (for so the word signifies) to see the day of christ;
Leaping, with holy David, before the Ark, 2 Sam. vi. 16. rejoycing, and leaping for joy in the day of our sufferings for Christ, St. Luke vi. 23. making it one of our daily exercises and businesses to praise and magnifie God,
Leaping, with holy David, before the Ark, 2 Sam. vi. 16. rejoicing, and leaping for joy in the day of our sufferings for christ, Saint Lycia vi. 23. making it one of our daily exercises and businesses to praise and magnify God,
5. Running we every where meet in the Christians course, running the race which is set before us, Heb. xii. 1. so running as we may obtain, in the verse before the Text. Christianity it self is stiled a race, the Christian Law the Law of it, the Christian the runner, his life the course, heaven the goal; nothing more ordinary.
5. Running we every where meet in the Christians course, running the raze which is Set before us, Hebrew xii. 1. so running as we may obtain, in the verse before the Text. Christianity it self is styled a raze, the Christian Law the Law of it, the Christian the runner, his life the course, heaven the goal; nothing more ordinary.
Besides these five single exercises in the Grecian there was a sixth mixt or compounded of wrestling and cuffing both, NONLATINALPHABET they called it.
Beside these five single exercises in the Grecian there was a sixth mixed or compounded of wrestling and cuffing both, they called it.
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wrestle with God, cuff and buffet himself, suffer the buffettings of Satan too sometimes, cast away all weights and stones of hinderance and offence, leap and run with joy and eagerness the race which is set before us, looking unto Iesus, always, in all these, looking unto him that is both the author and finisher of our faith, Heb. xii. 2.
wrestle with God, cuff and buffet himself, suffer the buffetings of Satan too sometime, cast away all weights and stones of hindrance and offence, leap and run with joy and eagerness the raze which is Set before us, looking unto Iesus, always, in all these, looking unto him that is both the author and finisher of our faith, Hebrew xii. 2.
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so to diet and order our selves that we may so perform them as to obtain the day, to get the victory, to be temperate in all things as well as any wrestler or runner of them all.
so to diet and order our selves that we may so perform them as to obtain the day, to get the victory, to be temperate in all things as well as any wrestler or runner of them all.
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There are four several interpretations of the word NONLATINALPHABET, which we here render temperate. The first is what here we find it, to be temperate:
There Are four several interpretations of the word, which we Here render temperate. The First is what Here we find it, to be temperate:
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To observe a spare and moderate diet, such as may most advantage the souls business, best subdue the body and quicken the spirit, be it abstinence from some or sometimes from all kinds of meat and drink:
To observe a spare and moderate diet, such as may most advantage the Souls business, best subdue the body and quicken the Spirit, be it abstinence from Some or sometime from all Kinds of meat and drink:
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yet still such as was prescribed and most conducible to their end, If we would observe as much those abstinences which most make to the enabling us in our spiritual race or combat, I shall desire no more:
yet still such as was prescribed and most conducible to their end, If we would observe as much those abstinences which most make to the enabling us in our spiritual raze or combat, I shall desire no more:
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A thing so necessary, that St. Ierome says no less, than, Difficile imo impossibile est, ut praesentibus quis & futuris fruatur bonis, ut his ventrem & ibi mentem expleat, ut de deliciis transeat ad delicias, ut in utroque seculo primus sit, ut in coelo & in terrâ appareat gloriosus.
A thing so necessary, that Saint Jerome Says no less, than, Difficile imo impossibile est, ut praesentibus quis & futuris fruatur bonis, ut his ventrem & There mentem expleat, ut de delicious Transit ad Delicias, ut in utroque seculo primus sit, ut in coelo & in terrâ appareat glorious.
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He must feed spare here that looks to be fed full there, be temperate in all earthly delights and satisfactions, that looks for heavenly either in the other world or in this either:
He must feed spare Here that looks to be fed full there, be temperate in all earthly delights and satisfactions, that looks for heavenly either in the other world or in this either:
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Fulness oppresses even the natural spirits, makes us we cannot even breath freely for the while, enough to shew us our rational spirits are not likely to be freeer to breath,
Fullness Oppresses even the natural spirits, makes us we cannot even breath freely for the while, enough to show us our rational spirits Are not likely to be freeer to breath,
so necessary a disposing of us it is to all Christian piety and goodness, yea, and a Christian vertue too it self, Gal. v. 23. The word may yet (2.) be rendred continence;
so necessary a disposing of us it is to all Christian piety and Goodness, yea, and a Christian virtue too it self, Gal. v. 23. The word may yet (2.) be rendered continence;
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And our Apostle tells us of such a kind of temporary continence, very convenient for those Christians that more especially addict themselves to the Christian exercises, particularly of Prayer and Fasting, chap. 7. of this Epistle, ver. 5. But no time but commands Continence and Chastity to all Christians whosoever, that no uncleanness be so much as named among them;
And our Apostle tells us of such a kind of temporary continence, very convenient for those Christians that more especially addict themselves to the Christian exercises, particularly of Prayer and Fasting, chap. 7. of this Epistle, ver. 5. But no time but commands Continence and Chastity to all Christians whosoever, that no uncleanness be so much as nam among them;
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Nothing more weakens and indisposes the body for vigorous and noble actions, nothing more unfits the soul for the race of Christian piety, nothing more blinds it from understanding, nothing more keeps it from desiring, nothing more disables it from performing it then inordinate and sensual lusts, and indulging to them.
Nothing more weakens and indisposes the body for vigorous and noble actions, nothing more unfits the soul for the raze of Christian piety, nothing more blinds it from understanding, nothing more keeps it from desiring, nothing more disables it from performing it then inordinate and sensual Lustiest, and indulging to them.
Thus St. Paul in this Chapter a little before the Text abstains from using his Christian liberty, that he may so with the greater profit and success fulfil the course of his Ministry:
Thus Saint Paul in this Chapter a little before the Text abstains from using his Christian liberty, that he may so with the greater profit and success fulfil the course of his Ministry:
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will not use the power he had to live upon preaching of the Gospel, but voluntarily preaches to the Corinthians upon free cost, that he might gain the more, ver. 19. becomes again all things to all men, that by all means he might gain some, ver. 22. He saw the Corinthians were close,
will not use the power he had to live upon preaching of the Gospel, but voluntarily Preaches to the Corinthians upon free cost, that he might gain the more, ver. 19. becomes again all things to all men, that by all means he might gain Some, ver. 22. He saw the Corinthians were close,
But though we must not expect that all men should advance to this height, they must yet resolve to remove all real and and faulty hindrances out of the way, abstain from all occasions and appearances of evil, which may at any time hinder or rob us of our Crown, make us fall short of the Goal of Heaven and Glory.
But though we must not expect that all men should advance to this height, they must yet resolve to remove all real and and faulty hindrances out of the Way, abstain from all occasions and appearances of evil, which may At any time hinder or rob us of our Crown, make us fallen short of the Goal of Heaven and Glory.
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Lastly, It may signifie his having all things in his power, NONLATINALPHABET, the getting the mastery over himself, getting the victory over one desire after another, denying himself first one liberty,
Lastly, It may signify his having all things in his power,, the getting the mastery over himself, getting the victory over one desire After Another, denying himself First one liberty,
sometimes running after good, sometimes wrestling with evil, sometimes cuffing and crucifying an inordinate desire, sometimes throwing off such and such a habit, sometimes leaping away in fear from an occasion or opportunity of doing ill, sometimes leaping into a way or occasion of doing good, sometimes leaping for joy when it is done:
sometime running After good, sometime wrestling with evil, sometime cuffing and crucifying an inordinate desire, sometime throwing off such and such a habit, sometime leaping away in Fear from an occasion or opportunity of doing ill, sometime leaping into a Way or occasion of doing good, sometime leaping for joy when it is done:
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whereby at length by continual exercise and custom, we may happily come to a perfect temper in all our powers and faculties of soul and body, bring them all to an exact obedience, to the obedience of Christ, to run the race, to fight the fight that he has set before us.
whereby At length by continual exercise and custom, we may happily come to a perfect temper in all our Powers and faculties of soul and body, bring them all to an exact Obedience, to the Obedience of christ, to run the raze, to fight the fight that he has Set before us.
Delicatus es miles, si putes te posse sine pugna vincere, sine certamine triumphare, &c. says St. Chrysost. Thou art too delicate a Souldier for Christ,
Delicatus es miles, si putes te posse sine pugna vincere, sine certamine triumphare, etc. Says Saint Chrysostom Thou art too delicate a Soldier for christ,
if thou thinkst thou canst overcome without striving, triumph without fighting. Exsere vires, &c. put out thy strength, fight valiantly, contend fiercely in the Christian warfare:
if thou Thinkest thou Canst overcome without striving, triumph without fighting. Exsere vires, etc. put out thy strength, fight valiantly, contend fiercely in the Christian warfare:
Remember thy covenant, think upon thy condition, consider thy warfare, the covenant that thou madest, the condition thou undertookest, the warfare thou gavest thy name too at thy Baptism.
remember thy Covenant, think upon thy condition, Consider thy warfare, the Covenant that thou Madest, the condition thou undertookest, the warfare thou Gavest thy name too At thy Baptism.
Be temperate and sober, be chaste and continent, be vigilant and constant, be diligent and active in Christs holy work and business, that thou mayest run without falling, wrestle without being thrown, cuff without being beaten, quoit all thy labours near the mark, out-leap all evil ways, perform all thy exercises, get happily at last to the end of thy way and labour, snatch and carry away the Crown prepared for thee.
Be temperate and Sobrium, be chaste and continent, be vigilant and constant, be diligent and active in Christ holy work and business, that thou Mayest run without falling, wrestle without being thrown, cuff without being beaten, quoit all thy labours near the mark, outleap all evil ways, perform all thy exercises, get happily At last to the end of thy Way and labour, snatch and carry away the Crown prepared for thee.
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Let the one obtain his so much desired honour, another his beloved Mistriss pleasure, a third his darling wealth: (of one of which three kinds of leaves all their Crowns are made) and what get they but meer fading leaves, neither fruit nor flower.
Let the one obtain his so much desired honour, Another his Beloved Mistress pleasure, a third his darling wealth: (of one of which three Kinds of leaves all their Crowns Are made) and what get they but mere fading leaves, neither fruit nor flower.
The Crown of honour, what is it, but a very leaf that withers presently? the worm of envy consumes it presently, the blast of jealousie nips it in its glory, the breath of malice deads it in a trice.
The Crown of honour, what is it, but a very leaf that withers presently? the worm of envy consumes it presently, the blast of jealousy nips it in its glory, the breath of malice deads it in a trice.
The Crown of pleasure has a woe upon it, Isa. xxviii. 1, 3. a woe that will consume them, Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower:
The Crown of pleasure has a woe upon it, Isaiah xxviii. 1, 3. a woe that will consume them, Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower:
all that are drunk with any pleasure, their very Crowns wither upon their heads, the intemperate heat that both produces and rises from their sensual pleasures, turns the colour of their beauty,
all that Are drunk with any pleasure, their very Crowns wither upon their Heads, the intemperate heat that both produces and rises from their sensual pleasures, turns the colour of their beauty,
Nay, though we had coronam militum, a Crown, an Army of men as thick as the spires of Grass, to encompass and guard either our honours wealth or pleasures;
Nay, though we had Crown militum, a Crown, an Army of men as thick as the spires of Grass, to encompass and guard either our honours wealth or pleasures;
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all men are nothing else, Sr. Iames i. 11. but particularly the rich man, so says that Apostle, ver. 10. the rich man as the flower of the grass, he shall pass away.
all men Are nothing Else, Sr. James i. 11. but particularly the rich man, so Says that Apostle, ver. 10. the rich man as the flower of the grass, he shall pass away.
He shall not stay for a storm to blast or blow him away, even the Sun of prosperity shall do it, Mole ruit suâ, his own weight and greatness shall throw him down. For the Sun is no sooner (mark but that, no sooner) risen with a burning heat,
He shall not stay for a storm to blast or blow him away, even the Sun of Prosperity shall do it, Mole ruit suâ, his own weight and greatness shall throw him down. For the Sun is no sooner (mark but that, no sooner) risen with a burning heat,
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the very Sun-shine and favour of the Prince ruines them, the burning heat of their pleasures waste them away, make their pleasures troublesome and burthensome in a little while,
the very Sunshine and favour of the Prince ruins them, the burning heat of their pleasures waste them away, make their pleasures troublesome and burdensome in a little while,
But the Christians Crown is nothing such, 'tis a flourishing Crown, Psal. cxxxii. 18. a Crown of pure Gold, Psal. xxi. 3. a Crown of precious Stones, Zech. ix. 16. a Crown of Righteousness, 2 Tim. iv. 8. a Crown of Life, St. Iames i. 12. a Crown of Honour, Psal. viii. 5. a Crown of Stars, Rev. xii. 1. a Crown of Glory, 1 Pet. v. 4. a Crown of Glory that fadeth not away, in the same verse, eternal, everlasting.
But the Christians Crown is nothing such, it's a flourishing Crown, Psalm cxxxii. 18. a Crown of pure Gold, Psalm xxi. 3. a Crown of precious Stones, Zechariah ix. 16. a Crown of Righteousness, 2 Tim. iv. 8. a Crown of Life, Saint James i. 12. a Crown of Honour, Psalm viii. 5. a Crown of Stars, Rev. xii. 1. a Crown of Glory, 1 Pet. v. 4. a Crown of Glory that fades not away, in the same verse, Eternal, everlasting.
of precious Stones, not of Leaves, of Righteousness not unjustly gotten, of Life not unto Death, of Honour not to be ashamed of, of Stars, not Stubble, of Glory, not vanity, that never so much as alters colour,
of precious Stones, not of Leaves, of Righteousness not unjustly got, of Life not unto Death, of Honour not to be ashamed of, of Stars, not Stubble, of Glory, not vanity, that never so much as alters colour,
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Can we think much to do as much for this incorruptible Crown of Glory, as the other do for their vain and corruptible one? Shall they that strive for petty masteries,
Can we think much to do as much for this incorruptible Crown of Glory, as the other doe for their vain and corruptible one? Shall they that strive for Petty masteries,
and enabling themselves for their several sports and undertakings, and shall we that are to strive for no less than Heaven it self, be so loose in our performances,
and enabling themselves for their several sports and undertakings, and shall we that Are to strive for no less than Heaven it self, be so lose in our performances,
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and Angels, that stand looking on us, to be so slighted, as not worth so doing, doing no more than they? Where is that man, Dic mihi musâ virum, shew me the man that can, that takes the pains for eternal glory, that these vain souls do for I know not how little enough to stile it.
and Angels, that stand looking on us, to be so slighted, as not worth so doing, doing no more than they? Where is that man, Die mihi musâ virum, show me the man that can, that Takes the pains for Eternal glory, that these vain Souls do for I know not how little enough to style it.
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meer leaves of Tantalus his Tree, that do but gull, not satisfie them, the late nights, the early mornings, the broken sleeps, the unquiet slumbers, the many watches, the innumerable steps, the troublesom journeys, the short meals, the strange restraints, the often checks, the common counterbuffs, the vexatious troubles, the multitude of affronts, neglects, refusals, denials, the eager pursuits, the dangerous ways, the costly expences, the fruitless travels, the tortured minds, the wearied bodies, the unsatisfied desires when all is done, that these men suffer,
mere leaves of Tantalus his Tree, that do but gull, not satisfy them, the late nights, the early morning's, the broken sleeps, the unquiet slumbers, the many watches, the innumerable steps, the troublesome journeys, the short meals, the strange restraints, the often Checks, the Common counterbuffs, the vexatious Troubles, the multitude of affronts, neglects, refusals, denials, the eager pursuits, the dangerous ways, the costly expenses, the fruitless travels, the tortured minds, the wearied bodies, the unsatisfied Desires when all is done, that these men suffer,
nay, shall not we our selves rise up against our selves in judgment, who have done many of these things, suffered many for a little profit, vain-glory,
nay, shall not we our selves rise up against our selves in judgement, who have done many of these things, suffered many for a little profit, vainglory,
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There are in Heaven unspeakable pleasures, whole Rivers of them there. There are in Heaven infinite and eternal riches, which we can neither fathom nor number;
There Are in Heaven unspeakable pleasures, Whole rivers of them there. There Are in Heaven infinite and Eternal riches, which we can neither fathom nor number;
There are all these Crowns made incorruptible and everlasting, all running round, encircling one another like Crowns, encircling our souls and bodies too like Crowns, without end, without period.
There Are all these Crowns made incorruptible and everlasting, all running round, encircling one Another like Crowns, encircling our Souls and bodies too like Crowns, without end, without Period.
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If we would have any Crowns, Honour, or Riches, or Pleasure, let us there seek them where they are advanced to an incorruptibility, made incorruptible, where the leaves are turned into everlasting fruit, incorruptible honour, incorruptible pleasure, incorruptible riches, incorruptible all.
If we would have any Crowns, Honour, or Riches, or Pleasure, let us there seek them where they Are advanced to an incorruptibility, made incorruptible, where the leaves Are turned into everlasting fruit, incorruptible honour, incorruptible pleasure, incorruptible riches, incorruptible all.
A SERMON ON THE Sixth Sunday in Lent. DEUT. xxxii. 29. O that they were wise, that they understood this, that they would consider their latter end!
A SERMON ON THE Sixth Sunday in Lent. DEUTERONOMY. xxxii. 29. O that they were wise, that they understood this, that they would Consider their latter end!
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There's another people that we know (but I know not how to call them, his or I know not whose, they carry themselves so strangely, (I pray God it be not we at last) whom the Wish may suit as well as any.
There's Another people that we know (but I know not how to call them, his or I know not whose, they carry themselves so strangely, (I pray God it be not we At last) whom the Wish may suit as well as any.
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A people, who, some of them, not long since, were, as it were, in wasts and desarts like Gods own People, (in a condition sad enough God knows) born thence no great while ago upon his wings,
A people, who, Some of them, not long since, were, as it were, in wasts and deserts like God's own People, (in a condition sad enough God knows) born thence no great while ago upon his wings,
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Both are become too much unmindful of the Rock of their Salvation, as we have it, ver. 15. and have quite forgot to consider the latter end of things, what may be yet;
Both Are become too much unmindful of the Rock of their Salvation, as we have it, ver. 15. and have quite forgotten to Consider the latter end of things, what may be yet;
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and then who can assure his house, or barns, or shop, or office at the next turn? 'Tis a good Wish for these too (both of them) that they would consider a little better on't together, in novissimo, now at last.
and then who can assure his house, or Barns, or shop, or office At the next turn? It's a good Wish for these too (both of them) that they would Consider a little better oned together, in novissimo, now At last.
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But above all, that men would think of this same latter end, think that all things end not here, there is somewhat to be lookt to after these days are done, which wise men would look to, and provide for.
But above all, that men would think of this same latter end, think that all things end not Here, there is somewhat to be looked to After these days Are done, which wise men would look to, and provide for.
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As a Wish; 'tis that the men here spoken of (1.) were wise. That (2.) they would understand this, somewhat or other that we shall see anon worth understanding.
As a Wish; it's that the men Here spoken of (1.) were wise. That (2.) they would understand this, somewhat or other that we shall see anon worth understanding.
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That (3.) they would especially consider their latter end. II. As a Complaint; it is for three things too that they vvere none of these, that they vvere neither Wise, nor Vnderstood, nor Consider'd vvhat they should.
That (3.) they would especially Consider their latter end. II As a Complaint; it is for three things too that they were none of these, that they were neither Wise, nor Understood, nor Considered what they should.
Indeed that Israels enemies, the Heathen, should be a Nation void of counsel, that have not any understanding in them, ver. 28. that I believe may be taken well enough.
Indeed that Israel's enemies, the Heathen, should be a nation void of counsel, that have not any understanding in them, ver. 28. that I believe may be taken well enough.
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And that not the meanest of them neither, but they that eat the fat, and drink the sweet, ver. 14. the best (as we would say) of the Parish, who are always wise because they are rich, that they should not understand.
And that not the Meanest of them neither, but they that eat the fat, and drink the sweet, ver. 14. the best (as we would say) of the Parish, who Are always wise Because they Are rich, that they should not understand.
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Those (3.) who ride upon the high places of the earth, ver. 13. the chiefest persons, that men in honour should have no understanding. 'Tis well Moses says it;
Those (3.) who ride upon the high places of the earth, ver. 13. the chiefest Persons, that men in honour should have no understanding. It's well Moses Says it;
that we, or any body, or God himself should wish them wise (as if they were not as wise as we could wish them) what an affront does this simple Moses put upon them? Why, Lord, who does understand if they do not? Or who will believe us if we say it?
that we, or any body, or God himself should wish them wise (as if they were not as wise as we could wish them) what an affront does this simple Moses put upon them? Why, Lord, who does understand if they do not? Or who will believe us if we say it?
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Gods enemies are fools, and Gods people not so wise says our blessed Saviour, St. Luke xvi 8. The gallantest, the richest, the wisest of them not so wise always as they should be;
God's enemies Are Fools, and God's people not so wise Says our blessed Saviour, Saint Lycia xvi 8. The Gallantest, the Richest, the Wisest of them not so wise always as they should be;
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Yea, every one of them, every mothers child, if they have learnt no more than they here in the Chapter; learnt nothing by their afflictions, but to forget them;
Yea, every one of them, every mother's child, if they have learned no more than they Here in the Chapter; learned nothing by their afflictions, but to forget them;
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So that learned Father, To be wise is to call to mind the things that are already past, and the great Roman Orator I may tell you takes the words so too.
So that learned Father, To be wise is to call to mind the things that Are already past, and the great Roman Orator I may tell you Takes the words so too.
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Indeed, if we be but of yesterday, or look no further back, Iob will quickly tell us we know nothing, Iob viii. 9. State super vias antiquas, that's the Rule God gives us, Ier. vi. 16. On the old ways ther's the standing, no foundation to build on else.
Indeed, if we be but of yesterday, or look no further back, Job will quickly tell us we know nothing, Job viii. 9. State super Ways antiquas, that's the Rule God gives us, Jeremiah vi. 16. On the old ways ther's the standing, no Foundation to built on Else.
a building upon a tottering and boggy ground, which vents it self ordinarily into vapours, that make a noise and blustering, darken and infect the air and nothing else.
a building upon a tottering and boggy ground, which vents it self ordinarily into vapours, that make a noise and blustering, darken and infect the air and nothing Else.
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how he flutter'd over us with his wings, how he spread them abroad and bore us on them, (I keep the expressions of the Chapter, for Israels case was much our own) or to speak out, the desolations,
how he fluttered over us with his wings, how he spread them abroad and boar us on them, (I keep the expressions of the Chapter, for Israel's case was much our own) or to speak out, the desolations,
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the vvay to make the Nations say, This is a wise and understanding people. So God determines it, Deut, iv. 6. Indeed, I come not hither to preach other vvisdom, I should make my preaching foolishness then, indeed, in a truer sense than the Apostle meant it.
the Way to make the nations say, This is a wise and understanding people. So God determines it, Deuteronomy, iv. 6. Indeed, I come not hither to preach other Wisdom, I should make my preaching foolishness then, indeed, in a truer sense than the Apostle meant it.
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And he (1.) that hearkens to it, he is vvise says the vvisest Solomon, Prov. xii. 15. He (2.) vvho exalted from that lovv condition, vve vvere speaking of, to a high one, is lovvly still, he is vvise, says he again, Prov. xi. 2. He (3.) vvho upon the same accompt keeps himself under still, keeps under Discipline and Government as if he felt the former lashes still, he is vvise.
And he (1.) that hearkens to it, he is wise Says the Wisest Solomon, Curae xii. 15. He (2.) who exalted from that low condition, we were speaking of, to a high one, is lowly still, he is wise, Says he again, Curae xi. 2. He (3.) who upon the same account keeps himself under still, keeps under Discipline and Government as if he felt the former Lashes still, he is wise.
But if you vvill be vvise, indeed, and pardon me that I extend Wisdom a little further than I first propounded it, There are four things that are exceeding wise, Prov. xxx. 24. you may learn it of.
But if you will be wise, indeed, and pardon me that I extend Wisdom a little further than I First propounded it, There Are four things that Are exceeding wise, Curae xxx. 24. you may Learn it of.
Were vve but as vvise as they, as Ants, and Conies, and Locusts, and Spiders (and 'tis a shame we should not) we would by the experience of our former evils:
Were we but as wise as they, as Aunts, and Conies, and Locusts, and Spiders (and it's a shame we should not) we would by the experience of our former evils:
And if to these we add the wisdom of the Serpent, as our blessed Saviour commends it to us, St. Mark x. 16. make it our care above all (as they say the Serpent does) to save our heads, Caput Christum, and Caput Regem, Christ our head, and the King our Head, make it our business to keep our Religion and obedience safe.
And if to these we add the Wisdom of the Serpent, as our blessed Saviour commends it to us, Saint Mark x. 16. make it our care above all (as they say the Serpent does) to save our Heads, Caput Christ, and Caput Regem, christ our head, and the King our Head, make it our business to keep our Religion and Obedience safe.
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Yet lastly, if you had rather take the rule of your wisdom from above, take it from St. Iames, That wisdom (says he) is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruits, without partiality, without hypocrisie, St. James iii. 17. So to be wise, is to wash our hands of what is past, to live peaceably and orderly, friendly and kindly together for the time to come, heartily promoting one anothers good, without grudging or dissembling.
Yet lastly, if you had rather take the Rule of your Wisdom from above, take it from Saint James, That Wisdom (Says he) is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy, Saint James iii. 17. So to be wise, is to wash our hands of what is past, to live peaceably and orderly, friendly and kindly together for the time to come, heartily promoting one another's good, without grudging or dissembling.
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I. And how God deals with Vs, the high places of the earth we ride on, ver. 13. the places and offices we enjoy, the increase of the Fields we eat of, the plenty we abound with, the Honey we suck out of the rock,
I. And how God deals with Us, the high places of the earth we ride on, ver. 13. the places and Offices we enjoy, the increase of the Fields we eat of, the plenty we abound with, the Honey we suck out of the rock,
and the oil that issued to us out of the flinty rock, the same verse, those blessings which we could no more expect than those sweet dews out of stones and flints, the butter and milk, ver. 14. the smoothness and evenness of our conditions now, the fat of lambs,
and the oil that issued to us out of the flinty rock, the same verse, those blessings which we could no more expect than those sweet dews out of stones and flints, the butter and milk, ver. 14. the smoothness and evenness of our conditions now, the fat of Lambs,
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One day tells another, how the Almighty commands it to dart blessings on us, and one night certifies another, how he enjoyns it to shadow us with protections, both speak loud enough to have their voices heard among us.
One day tells Another, how the Almighty commands it to dart blessings on us, and one night certifies Another, how he enjoins it to shadow us with protections, both speak loud enough to have their voices herd among us.
For to understand this (which is the second branch of this particular) is to understand both whence and whither these mercies are, whence they come, and whither they tend.
For to understand this (which is the second branch of this particular) is to understand both whence and whither these Mercies Are, whence they come, and whither they tend.
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why, tell me then (I pray) what were the counsels that brought things about? where were the Armies that forced our passage? whence the mony that smooth'd the way? who confounded the devices, who fettered the forces? who divided the strengths that were against us? who turned the hearts of the Fathers to the Children,
why, tell me then (I pray) what were the Counsels that brought things about? where were the Armies that forced our passage? whence the money that smoothed the Way? who confounded the devices, who fettered the forces? who divided the strengths that were against us? who turned the hearts of the Father's to the Children,
and the hearts of the Children to the Fathers? who softned our enemies? who strengthned our friends? who suppled strangers at last to pity us? who calm'd the Seas? who held the winds? who guided our happiness into our harbours,
and the hearts of the Children to the Father's? who softened our enemies? who strengthened our Friends? who suppled Strangers At last to pity us? who calmed the Seas? who held the winds? who guided our happiness into our harbours,
and even threw it into our bosoms? This Cloud, that arose like Eliah 's out of the Sea, 1 Kings xviii. 44. out of the vast Sea of Gods endless mercy,
and even threw it into our bosoms? This Cloud, that arose like Elijah is out of the Sea, 1 Kings xviii. 44. out of the vast Sea of God's endless mercy,
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like a mans hand at all, it was like Gods all the way, it was meerly Gods, Non nobis therefore Domine non nobis, must be our Psalm, Not unto us, O Lord, not unto us,
like a men hand At all, it was like God's all the Way, it was merely God's, Non nobis Therefore Domine non nobis, must be our Psalm, Not unto us, Oh Lord, not unto us,
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They are in St. Pauls understanding to lead us to repentance, Rom. ii. 4. (and the time is proper for it.) In the Psalmists, to understand well is to do thereafter, Psal. cxi. 10. So to understand Gods blessings right well, is to use them right well.
They Are in Saint Paul's understanding to led us to Repentance, Rom. ii. 4. (and the time is proper for it.) In the Psalmists, to understand well is to do thereafter, Psalm cxi. 10. So to understand God's blessings right well, is to use them right well.
Yet lastly, I must add, that till we think we have no understanding, till we confess we are (what God says we are in the words just before) a Nation that has none, a Nation that when time was, undid it self with its own wisdom,
Yet lastly, I must add, that till we think we have no understanding, till we confess we Are (what God Says we Are in the words just before) a nation that has none, a nation that when time was, undid it self with its own Wisdom,
whilst we would needs teach God to govern his Church, and rule the world, and in a manner force him either to make the world anew again out of nothing, or make the Church into it;
while we would needs teach God to govern his Church, and Rule the world, and in a manner force him either to make the world anew again out of nothing, or make the Church into it;
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and that we are no wiser still then to tread in the same steps that will do it again, there will be little hope we understand Gods dealings or our own.
and that we Are no Wiser still then to tread in the same steps that will do it again, there will be little hope we understand God's dealings or our own.
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for having immediately before said, this people, they were a Nation that had not any understanding, he presently adds, O that they were wise and understood it;
for having immediately before said, this people, they were a nation that had not any understanding, he presently adds, Oh that they were wise and understood it;
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for Novissima reaches both, the issues of this life and the issues of the next. Et novissima providerent. III. Several latter ends there are of both sorts, to be considered;
for Novissima reaches both, the issues of this life and the issues of the next. Et novissima providerent. III. Several latter ends there Are of both sorts, to be considered;
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And that I shall tell you without stirring out of the Chapter, for God tells us it there himself: (1.) He will set on fire the foundations of the mountains, verse 22. if we be no wiser than we have been yet.
And that I shall tell you without stirring out of the Chapter, for God tells us it there himself: (1.) He will Set on fire the foundations of the Mountains, verse 22. if we be no Wiser than we have been yet.
The highest mountains of our honours, the greatest mountains of our strengths, nay, the sirmest foundations we can build on shall fall all into ashes,
The highest Mountains of our honours, the greatest Mountains of our strengths, nay, the sirmest foundations we can built on shall fallen all into Ashes,
Or (2.) burning heat, and bitter destruction shall devour us, ver. 24. even our zeal and bitterness against one another shall raise such flames as shall consume us all together, High and low, rich and poor, one with another.
Or (2.) burning heat, and bitter destruction shall devour us, ver. 24. even our zeal and bitterness against one Another shall raise such flames as shall consume us all together, High and low, rich and poor, one with Another.
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But a populus non populus, a people that we count as nothing, shall possess our room, ver. 21. any thing, every thing that will but serve to root us out.
But a populus non populus, a people that we count as nothing, shall possess our room, ver. 21. any thing, every thing that will but serve to root us out.
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Some of these, nay, all these lastly, and more shall come upon us, heaps of mischiefs, ver. 23. and all the arrows of the Almighty, till they be spent,
some of these, nay, all these lastly, and more shall come upon us, heaps of mischiefs, ver. 23. and all the arrows of the Almighty, till they be spent,
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And if after not only so many fair warnings, but so many fair enjoyments, we carelesly throw away our selves into our former miseries, we shall also die like fools;
And if After not only so many fair Warnings, but so many fair enjoyments, we carelessly throw away our selves into our former misery's, we shall also die like Fools;
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But what e're they say, Ego retribuam eis in tempore, their foot shall slide in due time, says God, & juxta est dies perditionis, the day of their calamity is at hand, ver. 35.
But what ever they say, Ego retribuam eis in tempore, their foot shall slide in due time, Says God, & juxta est dies perditionis, the day of their calamity is At hand, ver. 35.
And (1.) suppose our prosperity and splendor should go with us to the Grave (and we can carry them no further) yet after we have lived like Gods to come to die like men, to be shaken with Agues,
And (1.) suppose our Prosperity and splendour should go with us to the Grave (and we can carry them no further) yet After we have lived like God's to come to die like men, to be shaken with Fevers,
or go out in stench, (every body glad when we are gone) and at our going to be stript of all our gallantry with a stulte cujus haec? Thou fool, whose are all these things thou must leave behind? to be sent away with so scornful a farewel, into rottenness and putrefaction,
or go out in stench, (every body glad when we Are gone) and At our going to be stripped of all our gallantry with a Stulte cujus haec? Thou fool, whose Are all these things thou must leave behind? to be sent away with so scornful a farewell, into rottenness and putrefaction,
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and so be blown into dust, and vanish into oblivion, like the meanest men, or perhaps which is far more terrible to be pluckt away in the heat and violence of a sin,
and so be blown into dust, and vanish into oblivion, like the Meanest men, or perhaps which is Far more terrible to be plucked away in the heat and violence of a since,
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Yet hence (2.) to be drawn to the last Tribunal (that's the next stage we come to) there to have our follies fully laid open to the eyes of all the world, not a night-folly hid, where we must give an account of every hour and minute spent, every word and thought as well as work:
Yet hence (2.) to be drawn to the last Tribunal (that's the next stage we come to) there to have our follies Fully laid open to the eyes of all the world, not a night-folly hid, where we must give an account of every hour and minute spent, every word and Thought as well as work:
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after all our blustering here to be dragged thither to a reckoning for every farthing, even to the last mite, and receive accordingly, how bad so e're it be:
After all our blustering Here to be dragged thither to a reckoning for every farthing, even to the last mite, and receive accordingly, how bad so ever it be:
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the memories of former happiness, that distracts them, the understanding now what they have forfeited and might have had, that above all infinitely torments them.
the memories of former happiness, that distracts them, the understanding now what they have forfeited and might have had, that above all infinitely torments them.
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The tongue burns, and the teeth gnash, and the heart trembles, and the eyes weep, and the hands wail, and the ears are filled with continual screeches, and everlasting howlings,
The tongue burns, and the teeth gnash, and the heart trembles, and the eyes weep, and the hands wail, and the ears Are filled with continual Screeches, and everlasting howlings,
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And would the rantingest of those brave fellows that scoff at it, sit down a little and consider, (which I am sure they never do) or should the tremblings of death begin to seize them,
And would the rantingest of those brave Fellows that scoff At it, fit down a little and Consider, (which I am sure they never do) or should the tremblings of death begin to seize them,
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then these would be the words of truth and soberness, then, men and brethren, what shall we do (when commonly 'tis too late.) How shall we do with these everlasting burnings? we will do any thing, suffer any thing to avoid them.
then these would be the words of truth and soberness, then, men and brothers, what shall we do (when commonly it's too late.) How shall we do with these everlasting burnings? we will do any thing, suffer any thing to avoid them.
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peace without disturbance, plenty without fatiety, continual health without infirmity, nor grief, nor fear, nor hazzard to impair our happiness, or fully it.
peace without disturbance, plenty without fatiety, continual health without infirmity, nor grief, nor Fear, nor hazard to impair our happiness, or Fully it.
Kingdoms, and Thrones, and Crovvns, and Scepters; torrents of Joy, rivers of Pleasure, vvell-springs of Life, dvvellings of Glory, seats of blessedness,
Kingdoms, and Thrones, and Crowns, and Sceptres; torrents of Joy, Rivers of Pleasure, wellsprings of Life, dwellings of Glory, seats of blessedness,
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neither have entred into the heart of man the things prepared there, or if they had, it seems it is not lavvful for a man to utter them, 2 Cor. xii. 4. So I must needs leave them to you to consider them.
neither have entered into the heart of man the things prepared there, or if they had, it seems it is not lawful for a man to utter them, 2 Cor. xii. 4. So I must needs leave them to you to Consider them.
Consider then seriously (1.) vvhether you vvould have your foundations once more unsetled, your houses plundered, your estates sequestred (they are scurvy vvords, pray pardon them) your glories once again trod to dirt:
Consider then seriously (1.) whether you would have your foundations once more unsettled, your houses plundered, your estates sequestered (they Are scurvy words, pray pardon them) your Glories once again trod to dirt:
Consider again, (2.) vvhether seeing hovvever you must leave all these enjoyments, within so short a span of time as death is off us, (and vve may be fetcht off the stage e're vve are avvare, ill provided for it) it be vvisdom to lay up all our treasure and provision here;
Consider again, (2.) whether seeing however you must leave all these enjoyments, within so short a span of time as death is off us, (and we may be fetched off the stage ever we Are aware, ill provided for it) it be Wisdom to lay up all our treasure and provision Here;
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And seeing to that accompt vve must come at last, consider (3.) vvhether such Imprimis 's and Items as the long impertinent Bills of sins and pleasures vvill bring in, vvill pass current at the last Audit;
And seeing to that account we must come At last, Consider (3.) whether such Imprimis is and Items as the long impertinent Bills of Sins and pleasures will bring in, will pass current At the last Audit;
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and remember but half that I have told you of those eternal fires (and I have told you nothing in comparison) and then tell me again whether the strictest attendances of piety, the largest expences of charity, the trouble now and then of doing well, the beggarliness of honesty, the restraints of temperance, the niceness of chastity, the very hardships of repentance, watching, fasting, weeping,
and Remember but half that I have told you of those Eternal fires (and I have told you nothing in comparison) and then tell me again whither the Strictest attendances of piety, the Largest expenses of charity, the trouble now and then of doing well, the beggarliness of honesty, the restraints of temperance, the niceness of chastity, the very hardships of Repentance, watching, fasting, weeping,
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Or if you had rather be led with hopes and glory (as all ingenuous and noble natures had) consider (5.) whether all the glories ye have liv'd in, all the satisfaction ye have met with, all the delights ye have ever here enjoyed,
Or if you had rather be led with hope's and glory (as all ingenuous and noble nature's had) Consider (5.) whither all the Glories you have lived in, all the satisfaction you have met with, all the delights you have ever Here enjoyed,
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when even they that counted the Religious mans life, but madness, Wisdom v. 4. and laught piety and honesty out of doors, were so amaz'd at the glory and strangeness of the righteous mans salvation,
when even they that counted the Religious men life, but madness, Wisdom v. 4. and laughed piety and honesty out of doors, were so amazed At the glory and strangeness of the righteous men salvation,
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The Son of Syrach 's (1.) Remember thy end, and let enmity cease, says he, Ecclus. xxviii. 6. Let us not spend our wits, our courage, our estates any longer in feuds and enmities, seeing God has now at length so strangely brought us all altogether.
The Son of Sirach is (1.) remember thy end, and let enmity cease, Says he, Ecclus xxviii. 6. Let us not spend our wits, our courage, our estates any longer in feuds and enmities, seeing God has now At length so strangely brought us all altogether.
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Provide the bags that wax not old, St. Luke xii. 33. friends that will not fail you, make them to you out of the Mammon you have gotten, make the poor your friends with it, That when ye fail they may receive you into everlasting habitations, S. Luke xvi. 9.
Provide the bags that wax not old, Saint Luke xii. 33. Friends that will not fail you, make them to you out of the Mammon you have got, make the poor your Friends with it, That when you fail they may receive you into everlasting habitations, S. Luke xvi. 9.
He wishes it here, he wishes it all the holy Text through, Oh that there were such an heart in them, Deut. v. 29. O that my people would hearken to it, Psal. lxxxi. 14. O that men would therefore, Psal. cvii. four times in it.
He wishes it Here, he wishes it all the holy Text through, O that there were such an heart in them, Deuteronomy v. 29. O that my people would harken to it, Psalm lxxxi. 14. O that men would Therefore, Psalm cvii. four times in it.
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All the day long he had stretched out his hand unto them, sent to them by his messengers, early and late, to desire them, visited them with judgments, courted them with mercies,
All the day long he had stretched out his hand unto them, sent to them by his messengers, early and late, to desire them, visited them with Judgments, courted them with Mercies,
men that like fools throw away Gold for baubles, men that are so far from understanding or considering, that they live as if they car'd not whether they went to Heaven or Hell.
men that like Fools throw away Gold for baubles, men that Are so Far from understanding or considering, that they live as if they cared not whither they went to Heaven or Hell.
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that we would retire our selves some minutes now and then to consider the ill courses at any time we are in (or entring on.) And when we are got into our Chambers,
that we would retire our selves Some minutes now and then to Consider the ill courses At any time we Are in (or entering on.) And when we Are god into our Chambers,
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What is this business I am about? to what purpose is this life I lead, this sin, this waste, this vanity, Am I grown so soon forgetful of my late sad condition,
What is this business I am about? to what purpose is this life I led, this since, this waste, this vanity, Am I grown so soon forgetful of my late sad condition,
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and damn my self the deeper? Is it that I may purposely thwart God in all his ways of mercy and judgment, cross his desires, scorn his entreaties, defie his threats, despise his complaints, anger him to the heart, that I may be rid of him,
and damn my self the Deeper? Is it that I may purposely thwart God in all his ways of mercy and judgement, cross his Desires, scorn his entreaties, defy his Treats, despise his complaints, anger him to the heart, that I may be rid of him,
and passing by (some of us perhaps) even the gates of Hell, come happily to the end of all our hopes, the salvation of our souls, have our end, glory,
and passing by (Some of us perhaps) even the gates of Hell, come happily to the end of all our hope's, the salvation of our Souls, have our end, glory,
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THe day will tell you who this Blessed among women is, we call it our Lady-day; And the Text will tell you why she comes into the day, because the Angel to day came in to her.
THe day will tell you who this Blessed among women is, we call it our Lady-day; And the Text will tell you why she comes into the day, Because the Angel to day Come in to her.
she was highly favoured, and the Lord was with her, was to come himself this day into her, to make her the most blessed among women, sent him only before to tell her so, to tell her, he would be with her by and by himself.
she was highly favoured, and the Lord was with her, was to come himself this day into her, to make her the most blessed among women, sent him only before to tell her so, to tell her, he would be with her by and by himself.
The Annunciation or announcing and proclaiming of Christ unto her, that he was this day to be Incarnate of her, to take that flesh to day upon him in the womb, which he was some nine months hence on Christmassday to bring with him into the world.
The Annunciation or announcing and proclaiming of christ unto her, that he was this day to be Incarnate of her, to take that Flesh to day upon him in the womb, which he was Some nine months hence on Christmassday to bring with him into the world.
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And (2.) the Annunciation or announcing, that is proclaiming of her blessed among, above women by it, by being thus highly favoured by her Lords thus coming to her.
And (2.) the Annunciation or announcing, that is proclaiming of her blessed among, above women by it, by being thus highly favoured by her lords thus coming to her.
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Indeed, Dominus tecum is the chief business, the Lord Christs being with her, that which the Church especially commemorates in the day. Her being blessed, and all our being blessed, highly favoured,
Indeed, Dominus tecum is the chief business, the Lord Christ being with her, that which the Church especially commemorates in the day. Her being blessed, and all our being blessed, highly favoured,
and joy, all the Angels visits to us, or kind words, all our Conferences with heaven, all our titles and honours in heaven and earth, that are worth the naming come only from it.
and joy, all the Angels visits to us, or kind words, all our Conferences with heaven, all our titles and honours in heaven and earth, that Are worth the naming come only from it.
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yet to be sure to give her that though, and that particularly upon the day. And yet the day being a day of Lent seems somewhat strange, 'Tis surely no fasting work, no business or occasion of sadness this;
yet to be sure to give her that though, and that particularly upon the day. And yet the day being a day of Lent seems somewhat strange, It's surely not fasting work, no business or occasion of sadness this;
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1. The Ground of this high blessedness and favour: (1.) Full of grace, so our old Translation, and the old Latine render it, her fulness of grace and goodness, that's one. (2.) But the Lord is with thee, that's the main, thence all her blessedness, thereby it is that she is so highly favoured,
1. The Ground of this high blessedness and favour: (1.) Full of grace, so our old translation, and the old Latin render it, her fullness of grace and Goodness, that's one. (2.) But the Lord is with thee, that's the main, thence all her blessedness, thereby it is that she is so highly favoured,
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how much soever she excels all vvomen, she is but inter mulieres, among such Creatures, in the rank of Creatures, no Goddess, nor partner vvith the Godhead, either in title or vvorship.
how much soever she excels all women, she is but inter mulieres, among such Creatures, in the rank of Creatures, no Goddess, nor partner with the Godhead, either in title or worship.
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And who so fit as an Angel to come into her, to give this visit, to give this blessing? It was a bad Angel that brought the curse, upon the woman, 'twas fit a good one should bring the blessing.
And who so fit as an Angel to come into her, to give this visit, to give this blessing? It was a bad Angel that brought the curse, upon the woman, 'twas fit a good one should bring the blessing.
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'Twas news of joy who could bring it better, than one of those who were the first sons of eternal joy, the first enjoyers of it, who could pronounce it better?
'Twas news of joy who could bring it better, than one of those who were the First Sons of Eternal joy, the First enjoyers of it, who could pronounce it better?
Who fitter (4.) to come to her, she was an immaculate and unspotted Virgin, and to whom do Virgins Chambers lie ope at midnight but to Angels? God sends no other thither at that time of night,
Who fitter (4.) to come to her, she was an immaculate and unspotted Virgae, and to whom do Virgins Chambers lie open At midnight but to Angels? God sends no other thither At that time of night,
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And (5.) with such a message to a Virgin, as that she should conceive, without a man, who was convenient to bring it but an Angel? Ne quo degenere depravaret affectu, says St. Ambrose, that there might not be the least ground of a false suspition.
And (5.) with such a message to a Virgae, as that she should conceive, without a man, who was convenient to bring it but an Angel? Ne quo degenere depravaret affectu, Says Saint Ambrose, that there might not be the least ground of a false suspicion.
But (6.) to such a Virgin, one so highly favour'd as to be made the mother of God (for the mother of Christ is no less, he being God) what messenger could come less than an Angel? Prophets and Patriarchs were too little for so great an embassage,
But (6.) to such a Virgae, one so highly favoured as to be made the mother of God (for the mother of christ is no less, he being God) what Messenger could come less than an Angel? prophets and Patriarchs were too little for so great an Embassy,
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It is by others (2.) interpreted Vir Deus, or Deus nobiscum, God man, or God with us. Could any be thought fitter to bring this news upon his lips than he that carries it in his name? Especially (3.) being the same that foretold all this to Daniel, Dan. ix. 21. fit that he should see to the performance who brought the promise. (4.) Petrus Damiani thinks he was the holy Virgins Guardian Angel, proper therefore to bring her this good message,
It is by Others (2.) interpreted Vir Deus, or Deus nobiscum, God man, or God with us. Could any be Thought fitter to bring this news upon his lips than he that carries it in his name? Especially (3.) being the same that foretold all this to daniel, Dan. ix. 21. fit that he should see to the performance who brought the promise. (4.) Peter Damiani thinks he was the holy Virgins Guardian Angel, proper Therefore to bring her this good message,
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and found hm faithful, he therefore now employs him still, that we may know, he that is faithful in the least God will by degrees trust him with the most, the greatest matters.
and found him faithful, he Therefore now employs him still, that we may know, he that is faithful in the least God will by Degrees trust him with the most, the greatest matters.
and her name was Mary, in the verse before the Text. (1.) Of royal descent and linage. (2.) Espoused to an Husband of the same Kingly house. (3.) Of a name very answerable to her greatness.
and her name was Mary, in the verse before the Text. (1.) Of royal descent and lineage. (2.) Espoused to an Husband of the same Kingly house. (3.) Of a name very answerable to her greatness.
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yea, a Virgin espous'd; (1.) To conceal the mystery of his Incarnation from the Devil; (2.) To take away all occasion of obloquy from devilish men; (3.) That the birth of our Saviour might be with all possible honour;
yea, a Virgae espoused; (1.) To conceal the mystery of his Incarnation from the devil; (2.) To take away all occasion of obloquy from devilish men; (3.) That the birth of our Saviour might be with all possible honour;
Maria is Maris stella, says St. Bede. The star of the Sea, a fit name for the mother of the bright morning star, that rises out of the vast sea of God's infinite and endless love.
Maria is Maris stella, Says Saint Bede. The star of the Sea, a fit name for the mother of the bright morning star, that rises out of the vast sea of God's infinite and endless love.
like the Mountain of God, in which he would vouchsafe to dwell, after a more miraculous manner than in very Sion his own holy Mount. (4.) St. Ambrose interprets it, Deus ex genere meo, God of my kin, as if by her very name she was designed to have God born of her, to be Deipara; as the Church against all Hereticks has ever stil'd her the Mother of God: you may well now fully conceive no Embassador so fit to come to such an one as her but some great Angel at the least.
like the Mountain of God, in which he would vouchsafe to dwell, After a more miraculous manner than in very Sion his own holy Mount. (4.) Saint Ambrose interprets it, Deus ex genere meo, God of my kin, as if by her very name she was designed to have God born of her, to be Deipara; as the Church against all Heretics has ever Styled her the Mother of God: you may well now Fully conceive no Ambassador so fit to come to such an one as her but Some great Angel At the least.
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So Angels often used to come in the likeness of men, and at this time it was of all ways the most convenient that the Angels should come like men, seeing their Lord was now to come so:
So Angels often used to come in the likeness of men, and At this time it was of all ways the most convenient that the Angels should come like men, seeing their Lord was now to come so:
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When he himself would vouchsafe to wear the livery of our flesh, 'tis most convenient his servants sure that wait upon him, whom he sends upon his errands, should appear at least in the same Livery.
When he himself would vouchsafe to wear the livery of our Flesh, it's most convenient his Servants sure that wait upon him, whom he sends upon his errands, should appear At least in the same Livery.
yet his coming in so insensibly when the doors were shut upon her, besides perhaps the brightness of his countenance and raiment could not but tell her it was an Angel, and so abate her fear a little.
yet his coming in so insensibly when the doors were shut upon her, beside perhaps the brightness of his countenance and raiment could not but tell her it was an Angel, and so abate her Fear a little.
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Yet observe here a difference between the Angels coming now, and heretofore; we never read of an Angels appearing but abroad, or in the Temple, till now.
Yet observe Here a difference between the Angels coming now, and heretofore; we never read of an Angels appearing but abroad, or in the Temple, till now.
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A Garden enclosed is my Sister, my Spouse, a Spring shut up, a Fountain sealed, says Christ, Cant. iv. 12. The Spouse of Christ, the Soul he loves and vouchsafes his company, much private, oft within.
A Garden enclosed is my Sister, my Spouse, a Spring shut up, a Fountain sealed, Says christ, Cant iv. 12. The Spouse of christ, the Soul he loves and vouchsafes his company, much private, oft within.
For lastly, to shevv the truth of the Angels vvords, that she vvas full of grace, the Scripture tells us, by the Angels coming into her, that she vvas vvithin, vvhere, qui habeat abundantiam gratiae, says Hugo, they that are full of grace, keep in as much as they can, fearing the corrupt discourses and conversations of the World.
For lastly, to show the truth of the Angels words, that she was full of grace, the Scripture tells us, by the Angels coming into her, that she was within, where, qui habeat abundantiam Gratiae, Says Hugo, they that Are full of grace, keep in as much as they can, fearing the corrupt discourses and conversations of the World.
None so scrupulous of appearing abroad, none more fear idle, loose, or vain discourses (vvhich cannot be avoided by such vvho go often abroad) than they that are fullest of grace and goodness.
None so scrupulous of appearing abroad, none more Fear idle, lose, or vain discourses (which cannot be avoided by such who go often abroad) than they that Are Fullest of grace and Goodness.
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Nor do they care for the salutation, favours, and complements of men, vvho are highly favoured of the Lord. No matter at all vvith them to be neglected by men, vvho desire only to be saluted by an Angel, as vvas the Virgin here, vvhich falls next to be considered. The Angels Salutation.
Nor do they care for the salutation, favours, and compliments of men, who Are highly favoured of the Lord. No matter At all with them to be neglected by men, who desire only to be saluted by an Angel, as was the Virgae Here, which falls next to be considered. The Angels Salutation.
so Kings and Queens are commonly saluted vvith three adorations. (2.) To shevv from vvhom he came, from Father, Son, and Holy Ghost, from all three persons in the Trinity. That (3.) she vvas so intent and busie at her devotions, that she minded not perhaps his first and second Salutation, he vvas fain to add a third;
so Kings and Queen's Are commonly saluted with three adorations. (2.) To show from whom he Come, from Father, Son, and Holy Ghost, from all three Persons in the Trinity. That (3.) she was so intent and busy At her devotions, that she minded not perhaps his First and second Salutation, he was fain to add a third;
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and very blessedness of Heaven clearly now propounded and proffered to us. The first salutation is an Ave, a salutation never heard from Angels mouth before.
and very blessedness of Heaven clearly now propounded and proffered to us. The First salutation is an Have, a salutation never herd from Angels Mouth before.
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The Greek word is NONLATINALPHABET, Rejoyce, rejoyce indeed, at such a Child as now is to be born of thee, O Virgin Daughter Behold I bring you tydings of great joy, of a Child, all our joy by him, which is Christ the Lord
The Greek word is, Rejoice, rejoice indeed, At such a Child as now is to be born of thee, Oh Virgae Daughter Behold I bring you tidings of great joy, of a Child, all our joy by him, which is christ the Lord
Peace from the Prince of Peace, from the author of our peace, now coming, as joyful a salutation as we can wish, all our peace from this Conception, all begun with this message,
Peace from the Prince of Peace, from the author of our peace, now coming, as joyful a salutation as we can wish, all our peace from this Conception, all begun with this message,
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3. It intimates health as well as peace, we were all sick till this day came, the best with the Spouse, sick of love, Cant. v. 8. the worst sick of somewhat else;
3. It intimates health as well as peace, we were all sick till this day Come, the best with the Spouse, sick of love, Cant v. 8. the worst sick of somewhat Else;
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Eva spell'd backwards, all Eves ill spun web unravel'd, undone, roul'd backward by the Conception of this blessed Virgin here foretold, temporal and eternal woes taken all away, nothing but joy and salvation to us if we will hear it with the Blessed Virgin, and accept it.
Eve spelled backwards, all Eves ill spun web unraveled, undone, rolled backward by the Conception of this blessed Virgae Here foretold, temporal and Eternal woes taken all away, nothing but joy and salvation to us if we will hear it with the Blessed Virgae, and accept it.
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and yet the greatest of them that was born of women was not greater than he, St. Matth. xi. 11. But here 'tis he himself with the greatest among women.
and yet the greatest of them that was born of women was not greater than he, Saint Matthew xi. 11. But Here it's he himself with the greatest among women.
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he is not with her, as he is with any else, Tecum in mente, tecum in ventre, as the Fathers gloss it, Tecum in spiritu, tecum in carne, with her he was,
he is not with her, as he is with any Else, Tecum in mente, tecum in ventre, as the Father's gloss it, Tecum in spiritu, tecum in Carnem, with her he was,
nay bodily with her, and take a body from her, a way of being with any never heard before or since, a being with her beyond any expression or conception whatsoever.
nay bodily with her, and take a body from her, a Way of being with any never herd before or since, a being with her beyond any expression or conception whatsoever.
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so the mowers to Boaz, return his salutation of, the Lord be with you, with The Lord bless thee, Ruth. ii. 4. And Gen. xlvii. 7. we read that Iacob blessed Pharaoh when he came before him, that is, saluted him in a form of blessing.
so the mowers to Boaz, return his salutation of, the Lord be with you, with The Lord bless thee, Ruth. ii. 4. And Gen. xlvii. 7. we read that Iacob blessed Pharaoh when he Come before him, that is, saluted him in a from of blessing.
and health, and safety, the Angels to Gideon, The Lord is with thee, Boaz his to Ruth, Blessed be thou, of the Lord my daughter, Ruth. iii. 10. Tobit 's to the Angel, Gaudium tibi, Tob. v. 11. Ioy be unto thee, Christ 's to his Disciples, Peace be unto you: The Apostles grace,
and health, and safety, the Angels to gideon, The Lord is with thee, Boaz his to Ruth, Blessed be thou, of the Lord my daughter, Ruth. iii. 10. Tobit is to the Angel, Gaudium tibi, Tob. v. 11. Joy be unto thee, christ is to his Disciples, Peace be unto you: The Apostles grace,
and peace, and salvation to their Churches, all in this of the Angel to the Virgin, now in treaty about Christs Incarnation. To shew us (1.) all these are in Christ, all now coming to us, by his coming to us, to be found altogether no where but in him, joy,
and peace, and salvation to their Churches, all in this of the Angel to the Virgae, now in treaty about Christ Incarnation. To show us (1.) all these Are in christ, all now coming to us, by his coming to us, to be found altogether no where but in him, joy,
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and peace, and health, and salvation, and blessedness first rising on us by this days business, his Incarnation. To teach us (2.) good forms of salutation, blessing,
and peace, and health, and salvation, and blessedness First rising on us by this days business, his Incarnation. To teach us (2.) good forms of salutation, blessing,
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and not cursing, though there are some so peevish, to say no worse, to tell us they had as lieve we should say the Devil take them, as God bless them, or God be with them. It seems they had rather imitate the bad Angel than the good, I hope we had not:
and not cursing, though there Are Some so peevish, to say no Worse, to tell us they had as lieve we should say the devil take them, as God bless them, or God be with them. It seems they had rather imitate the bad Angel than the good, I hope we had not:
'Tis a new fashion of Religion, neither taken from Saints, nor Angels, nor any of Heaven, or heavenly spirits, to unsaint the Saints, to deny them their proper titles, to level them with the meanest of our Servants:
It's a new fashion of Religion, neither taken from Saints, nor Angels, nor any of Heaven, or heavenly spirits, to unsaint the Saints, to deny them their proper titles, to level them with the Meanest of our Servants:
for we dare not speak so to any here that are above us, and we think much to be Thou'd without our titles, by that new generation of possessed men, who yet with more reason may call the best man thou,
for we Dare not speak so to any Here that Are above us, and we think much to be Thoued without our titles, by that new generation of possessed men, who yet with more reason may call the best man thou,
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But to descend to a particular survey of these Titles here, Thou that art highly favoured, so our new Translation renders it, Full of grace, so our old one hath it from the Latin, Gratia plena, and both right; for NONLATINALPHABET will carry both.
But to descend to a particular survey of these Titles Here, Thou that art highly favoured, so our new translation renders it, Full of grace, so our old one hath it from the Latin, Gratia plena, and both right; for will carry both.
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For sanctifying Graces, none fuller, Solo Deo excepto, God only excepted, saith Epiphanius. And 'tis fit enough to believe that she vvho vvas so highly honoured to have her Womb filled vvith the body of the Lord, had her soul as fully fill'd by the Holy Ghost.
For sanctifying Graces, none fuller, Solo God excepto, God only excepted, Says Epiphanius. And it's fit enough to believe that she who was so highly honoured to have her Womb filled with the body of the Lord, had her soul as Fully filled by the Holy Ghost.
For edifying Graces, as they came not all into her measure, she vvas not to preach, to administer, to govern, to play the Apostle; and therefore no necessity she should be full of all those gifts, being those are not distributed all to any,
For edifying Graces, as they Come not all into her measure, she was not to preach, to administer, to govern, to play the Apostle; and Therefore no necessity she should be full of all those Gifts, being those Are not distributed all to any,
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And indeed it is not said here, full of the Spirit, but full of Grace, and that is commonly understood of sanctifying Grace, of which it is very convenient that we believe none fuller than she:
And indeed it is not said Here, full of the Spirit, but full of Grace, and that is commonly understood of sanctifying Grace, of which it is very convenient that we believe none fuller than she:
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But in respect of the increated Grace, that is, of Christ, with whom she was now so highly favoured as to be with Child, none ever so filled with Grace indeed.
But in respect of the increated Grace, that is, of christ, with whom she was now so highly favoured as to be with Child, none ever so filled with Grace indeed.
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So Christ intimates to the woman that began to bless the Womb, that is, the Mother that bear him, St. Luke xi. 27. yea rather, says he, they that hear the word of God and keep it:
So christ intimates to the woman that began to bless the Womb, that is, the Mother that bear him, Saint Lycia xi. 27. yea rather, Says he, they that hear the word of God and keep it:
Blessed (2.) among women; they all henceforth saved by her Child-bearing: notwithstanding she, that is, woman shall be saved in child-bearing, 1 Tim. ii. ie.
Blessed (2.) among women; they all henceforth saved by her Childbearing: notwithstanding she, that is, woman shall be saved in childbearing, 1 Tim. ii. ie.
So she tells us in her Hymn, Respexit humilitatem. It was the humility of his Hand-maid, that God in this high favour of the Incarnation of his Son respected in her.
So she tells us in her Hymn, Respexit humilitatem. It was the humility of his Handmaid, that God in this high favour of the Incarnation of his Son respected in her.
who will not give his glory to another, though to his Mother, because she is but his earthly Mother, a thing infinitely distant from the heavenly Father.
who will not give his glory to Another, though to his Mother, Because she is but his earthly Mother, a thing infinitely distant from the heavenly Father.
Nor would that humble Hand-maid, if she should understand the vain, and fond, and almost idolatrous stiles and honours that are given her some where upon earth, be pleased with them;
Nor would that humble Handmaid, if she should understand the vain, and found, and almost idolatrous stile and honours that Are given her Some where upon earth, be pleased with them;
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Gods meer favour so exalted her, respexit only, his respect to her, his free looking on her, no merit or desert, NONLATINALPHABET, he hath highly favoured her indeed,
God's mere favour so exalted her, respexit only, his respect to her, his free looking on her, no merit or desert,, he hath highly favoured her indeed,
enough to make the Papists afraid one would think of those extravagant, at least, if not blasphemous titles they give her, of their closing their Books and Studies with Laus Deo, & Virgini Maria, joyning her in partnership with God;
enough to make the Papists afraid one would think of those extravagant, At least, if not blasphemous titles they give her, of their closing their Books and Studies with Laus God, & Virgini Maria, joining her in partnership with God;
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There graces pour down in abundance on us, there grace is in its fullest plenty, there his highest favours are bestowed upon us, there we are fill'd with grace,
There graces pour down in abundance on us, there grace is in its Fullest plenty, there his highest favours Are bestowed upon us, there we Are filled with grace,
Thus by being full of grace, and full of those graces, we also become Maries, and the Mothers of our Lord; so he tells us himself, he that so does the will of my Father, he is my Mother.
Thus by being full of grace, and full of those graces, we also become Mary's, and the Mother's of our Lord; so he tells us himself, he that so does the will of my Father, he is my Mother.
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and with this Blessed Virgin, and all the Saints and Angels, we may sing praise, and honour, and glory to him, Father, Son, and Holy Ghost, for ever and ever.
and with this Blessed Virgae, and all the Saints and Angels, we may sing praise, and honour, and glory to him, Father, Son, and Holy Ghost, for ever and ever.
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THe branches in the Text point you out what day it is, St. Iohn calls some of them at least Palm branches, St. Ioh. xii. 13. and the Church calls the day Palm Sunday. Dominica Palmarum, the day wherein our Blessed Lord, riding as Lord and Bishop of our souls his Visitation to Hierusalem upon an Ass, was met with a kind of solemn Procession by the people, a very great multitude of them, says our Evangelist, and had his way strewed with boughts,
THe branches in the Text point you out what day it is, Saint John calls Some of them At least Palm branches, Saint John xii. 13. and the Church calls the day Palm Sunday. Dominica Palmarum, the day wherein our Blessed Lord, riding as Lord and Bishop of our Souls his Visitation to Jerusalem upon an Ass, was met with a kind of solemn Procession by the people, a very great multitude of them, Says our Evangelist, and had his Way strewed with boughts,
And 'tis both a day and business worth remembring, wherein we see the triumph of humility, whereby we are taught both humility and its reward, Christs mercy and mans rejoycing in it, Christs way of coming to us,
And it's both a day and business worth remembering, wherein we see the triumph of humility, whereby we Are taught both humility and its reward, Christ mercy and men rejoicing in it, Christ Way of coming to us,
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and how to meet and receive our Lord, come he never so meanly, never so slowly to us, upon Horse or Ass, by Mountain or Valley, gloriously or humbly to us,
and how to meet and receive our Lord, come he never so meanly, never so slowly to us, upon Horse or Ass, by Mountain or Valley, gloriously or humbly to us,
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nay the Spirit of the words may be as fitly applied to that, to the Sacramental receiving him as any other, to teach us how to receive and meet him there as well as any where else.
nay the Spirit of the words may be as fitly applied to that, to the Sacramental receiving him as any other, to teach us how to receive and meet him there as well as any where Else.
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There they met him, so they there entertained him so many hundred years ago, in the literal sense, in the same way and manner in the spiritual sense are we to entertain him every year and all our years and days to come.
There they met him, so they there entertained him so many hundred Years ago, in the literal sense, in the same Way and manner in the spiritual sense Are we to entertain him every year and all our Years and days to come.
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And by thus canvasing the Text, and taking both senses of it, we shall plainly see we have good reason to remember a Palm Sunday, the Church so to entitle it so to prepare us both to the Passion and the Resurrection by spreading still before us these branches of Palms and Olives, by insinuating this way unto us as the properest to entertain our Saviour in, to usher in the thoughts of both the Passion and Resurrection both his and ours,
And by thus Canvassing the Text, and taking both Senses of it, we shall plainly see we have good reason to Remember a Palm Sunday, the Church so to entitle it so to prepare us both to the Passion and the Resurrection by spreading still before us these branches of Palms and Olive, by insinuating this Way unto us as the properest to entertain our Saviour in, to usher in the thoughts of both the Passion and Resurrection both his and ours,
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NONLATINALPHABET ▪ to the poor the Gospel is preacht, is one of the tokens he sends St. Iohn Baptist to evidence himself the true Messiah, quite contrary to the Pharisees Hic populus qui non novit, this people that knoweth not the Law.
▪ to the poor the Gospel is preached, is one of the tokens he sends Saint John Baptist to evidence himself the true Messiah, quite contrary to the Pharisees Hic populus qui non Novit, this people that Knoweth not the Law.
This very multitude, so eager to day to exalt Christ to the highest in their loud Hosannahs, are as fair on Friday to exalt him to the Cross by their louder cryings.
This very multitude, so eager to day to exalt christ to the highest in their loud Hosannahs, Are as fair on Friday to exalt him to the Cross by their Louder cryings.
and spiritus is now joyn'd with pauperes: The Spirit and poor together we find in his first Sermon and first beatitude, the poor in Spirit, St. Mat. v. 3. and a while after Quam difficile, &c. How hardly shall they that have riches enter into the Kindom of God? St. Mark x. 23. The condition altered, the poor advanc'd, the rich deprest, a good reason why the multitude should follow and respect him,
and spiritus is now joined with Paupers: The Spirit and poor together we find in his First Sermon and First beatitude, the poor in Spirit, Saint Mathew v. 3. and a while After Quam difficile, etc. How hardly shall they that have riches enter into the Kingdom of God? Saint Mark x. 23. The condition altered, the poor advanced, the rich depressed, a good reason why the multitude should follow and respect him,
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Christ would not commit himself unto them, St. Ioh. ii. 24. He needed not their honour, he knew what they would do in a few days hence, cry as many Crucifies as they did to day Hosannahs; as fast to crucifie him as now to bless him.
christ would not commit himself unto them, Saint John ii. 24. He needed not their honour, he knew what they would do in a few days hence, cry as many Crucifies as they did to day Hosannahs; as fast to crucify him as now to bless him.
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Yet for all that, of such giddy pieces as these Christ does not always refuse to be honoured, that we may know he does not deal with us after our sins,
Yet for all that, of such giddy Pieces as these christ does not always refuse to be honoured, that we may know he does not deal with us After our Sins,
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not only to cut down boughs to strew his way, but to cut down every one that stands any way in his way if he would have it, will within a few days, upon a little change, be as ready to trample upon that great one they so much honour,
not only to Cut down boughs to strew his Way, but to Cut down every one that Stands any Way in his Way if he would have it, will within a few days, upon a little change, be as ready to trample upon that great one they so much honour,
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St. Paul tells us, that Salvation was come unto the Gentiles to provoke the Iews to jealousie, Rom. xi. 11. that they might in a holy strife and indignation endeavour to outgo them.
Saint Paul tells us, that Salvation was come unto the Gentiles to provoke the Iews to jealousy, Rom. xi. 11. that they might in a holy strife and Indignation endeavour to outgo them.
'Tis the like intended here, that we might think much that simple men and women should outstrip us, the ignorant know more of Piety and Religion, do more at least, the poor and meanest bestow more, much more on Christ than we with all our wit,
It's the like intended Here, that we might think much that simple men and women should outstrip us, the ignorant know more of Piety and Religion, do more At least, the poor and Meanest bestow more, much more on christ than we with all our wit,
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And in this (5.) appears as well his power as providence and wisdom that he should out of such stones as these raise up children unto Abraham, that he should thus out of the mouths of babes and sucklings perfect his own praise, make the Child as eloquent as the Orator, the women as valiant in his service as the stoutest men, the People understand that which the learned Doctors would not see.
And in this (5.) appears as well his power as providence and Wisdom that he should out of such stones as these raise up children unto Abraham, that he should thus out of the mouths of babes and sucklings perfect his own praise, make the Child as eloquent as the Orator, the women as valiant in his service as the Stoutest men, the People understand that which the learned Doctors would not see.
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neither their doing nor deserving, and it is marvelous in our eyes, an evidence of the freeness of his power, that he can do what he pleases, that he does what he lists, no man can hinder him, none able to contradict him.
neither their doing nor deserving, and it is marvelous in our eyes, an evidence of the freeness of his power, that he can do what he Pleases, that he does what he lists, no man can hinder him, none able to contradict him.
Yet to fulfil it fuller, 'tis a very great multitude in the Text, that we might know, that he that was here met by so great a company was the Saviour of all,
Yet to fulfil it fuller, it's a very great multitude in the Text, that we might know, that he that was Here met by so great a company was the Saviour of all,
Upon such grounds as these it is, that the Eternal Wisdom so uses this great multitude here to set forth his glory, makes them do that which themselves yet do not understand;
Upon such grounds as these it is, that the Eternal Wisdom so uses this great multitude Here to Set forth his glory, makes them doe that which themselves yet do not understand;
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That he does not (2.) utterly refuse mans service though he know it is not to last long, to teach us (3.) all the glory and honour we receive from men is but transitory and quickly vanishing;
That he does not (2.) utterly refuse men service though he know it is not to last long, to teach us (3.) all the glory and honour we receive from men is but transitory and quickly vanishing;
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To intimate, lastly, to us, that he is the Saviour of us, willingly comes to suffer that he may be so, that he may purchase a Church, great multitude, by it to himself.
To intimate, lastly, to us, that he is the Saviour of us, willingly comes to suffer that he may be so, that he may purchase a Church, great multitude, by it to himself.
The places where he comes he loves to see crouded with devout Worshippers, to hear them encouraging and heightning one another with O come let us worship and fall down and kneel before God our Maker, and by outward reverence, gestures,
The places where he comes he loves to see crowded with devout Worshippers, to hear them encouraging and heightening one Another with Oh come let us worship and fallen down and kneel before God our Maker, and by outward Reverence, gestures,
It instructs us (2.) that there is neither man nor woman, Master nor Servant, old man or child, poor or rich, to be out in giving glory to him, all sexes, ages,
It instructs us (2.) that there is neither man nor woman, Master nor Servant, old man or child, poor or rich, to be out in giving glory to him, all sexes, ages,
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that the spirit which most does him honour, which is ever most ready to do it to him is the poor and humble Spirit, such as ranks it self lowest, thinks meanest of it self, none so mean in the meanest multitude.
that the Spirit which most does him honour, which is ever most ready to do it to him is the poor and humble Spirit, such as ranks it self lowest, thinks Meanest of it self, none so mean in the Meanest multitude.
and bringing our selves, and all ours, our very children to speak or point out his praise, to do it too in the great Congregation, as the Psalmist speaks, to praise him among much people.
and bringing our selves, and all ours, our very children to speak or point out his praise, to do it too in the great Congregation, as the Psalmist speaks, to praise him among much people.
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and put it under him, spreading them as carpets for him to walk on, ver. 13. And in the Feast of Tabernacles it was commanded them to take boughs of goodly trees, branches of palm-trees,
and put it under him, spreading them as carpets for him to walk on, ver. 13. And in the Feast of Tabernacles it was commanded them to take boughs of goodly trees, branches of palm-trees,
and the boughs of thick trees and willows of the brook, and so rejoyce before the Lord, Lev. xxiii. 40. whence afterward it became usual in all Feasts of solemn Joy to do as much.
and the boughs of thick trees and willows of the brook, and so rejoice before the Lord, Lev. xxiii. 40. whence afterwards it became usual in all Feasts of solemn Joy to do as much.
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So we read Simon entring the tower of Ierusalem, with thanksgivings, and branches of Palm-trees, St. Matth. xiii. 51. and when Iudas Maccabeus had recovered and cleansed the Temple, they bare branches, and fair boughs,
So we read Simon entering the tower of Ierusalem, with thanksgivings, and branches of Palm-trees, Saint Matthew xiii. 51. and when Iudas Maccabeus had recovered and cleansed the Temple, they bore branches, and fair boughs,
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They would long before have made him King; they believed he was the Messiah, the King of Israel; and therefore thus go out to meet him and receive him.
They would long before have made him King; they believed he was the Messiah, the King of Israel; and Therefore thus go out to meet him and receive him.
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never man, say the very Pharisees officers spake like him, with more authority and power he then all their Iewish Doctors and Rabbi's all together, never man did such things as he,
never man, say the very Pharisees Officers spoke like him, with more Authority and power he then all their Jewish Doctors and Rabbi's all together, never man did such things as he,
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It is the Pharisees only, and Pharisaical spirits, men of meer pretended Piety and Religion, whose devotion is only to be seen of men, whose whole business is to appear holier than others, not to be so, that find fault with the doing it, that would have them rebuk'd for it, St. Luke xix, 39. To whom Christ answers, that if they did not the stones would do more;
It is the Pharisees only, and Pharisaical spirits, men of mere pretended Piety and Religion, whose devotion is only to be seen of men, whose Whole business is to appear Holier than Others, not to be so, that find fault with the doing it, that would have them rebuked for it, Saint Lycia xix, 39. To whom christ answers, that if they did not the stones would do more;
Insensible and sensless stones are men the while that deny Christ eternal reverence, outward worship, reverent and ceremonious approches to him, that make I know not what sensless arguments and excuses, idle scruples and pretences against old good significant Ceremonies in his service to his honour.
Insensible and senseless stones Are men the while that deny christ Eternal Reverence, outward worship, reverend and ceremonious Approaches to him, that make I know not what senseless Arguments and excuses, idle scruples and pretences against old good significant Ceremonies in his service to his honour.
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We learn (5.) by Christs thus suffering them, and Gods secret moving them thus to spread the ways with boughs and garments, that he would be acknowledged to be that great He to whom all creatures owe themselves, to whom all are to be devoted, who is to be serv'd with all, even to a thred;
We Learn (5.) by Christ thus suffering them, and God's secret moving them thus to spread the ways with boughs and garments, that he would be acknowledged to be that great He to whom all creatures owe themselves, to whom all Are to be devoted, who is to be served with all, even to a thread;
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because none certain of the victory till it be perfected but he. This might go for a mystery among the rest, but it concern those persons peculiarly, and those times.
Because none certain of the victory till it be perfected but he. This might go for a mystery among the rest, but it concern those Persons peculiarly, and those times.
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and spreads Gods holy house and table with offerings, gives or does any thing to beautifie his service, to add honour and solemnity to his Worship, spreads his Garmtnts before Christ.
and spreads God's holy house and table with offerings, gives or does any thing to beautify his service, to add honour and solemnity to his Worship, spreads his Garmtnts before christ.
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but as the Apostle testifies of the Corinthians, 2 Cor. viii. 2. out of his poverty also abounds unto the riches of liberality that spares somewhat from his necessities, spreads even his inner garment at the feet of Christ.
but as the Apostle Testifies of the Corinthians, 2 Cor. viii. 2. out of his poverty also abounds unto the riches of liberality that spares somewhat from his necessities, spreads even his inner garment At the feet of christ.
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But (3.) the Garments the multitude here spread were honorary, the outward vestments and more honourable, that we might know our honours also are to be laid aside;
But (3.) the Garments the multitude Here spread were honorary, the outward vestments and more honourable, that we might know our honours also Are to be laid aside;
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Yet if Christs business require it of us, we must not think much to lie open to storm and tempest, to be deprived of house and shelter, of robes and rags, nothing too much, nothing enough for Christ.
Yet if Christ business require it of us, we must not think much to lie open to storm and tempest, to be deprived of house and shelter, of robes and rags, nothing too much, nothing enough for christ.
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Lastly, to spread our garments to receive him, may have a kind of reflection upon the preparation we are making for the Blessed Sacrament. We must open our bosoms, disrobe our selves, spread our garments, stretch out our hands, open our bosoms by confession, disrobe and dismantle our selves by renouncing all former vanities, spread all the good thoughts,
Lastly, to spread our garments to receive him, may have a kind of reflection upon the preparation we Are making for the Blessed Sacrament. We must open our bosoms, disrobe our selves, spread our garments, stretch out our hands, open our bosoms by Confessi, disrobe and dismantle our selves by renouncing all former vanities, spread all the good thoughts,
We must spread our garments upon the backs of the poor, spread our selves before the Altar upon the pavement with all humility and devotion, neglect and trample upon all private respects and interests, lay aside all vain desires of honour and greatness, despoil our selves of all trust and confidence in our selves,
We must spread our garments upon the backs of the poor, spread our selves before the Altar upon the pavement with all humility and devotion, neglect and trample upon all private respects and interests, lay aside all vain Desires of honour and greatness, despoil our selves of all trust and confidence in our selves,
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But if it so fall out, that we either have not some of these kind of garments, those we have be not worth the spreading, we may yet cut down branches from the trees,
But if it so fallen out, that we either have not Some of these kind of garments, those we have be not worth the spreading, we may yet Cut down branches from the trees,
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Now several sorts of branches there were which we may conceive the multitude made use of. Two more particularly, Palms and Olives, yet from Nehemiah viii. 15. we may gather more, Olive-branches, and Pine-branches, and Myrtle-branches,
Now several sorts of branches there were which we may conceive the multitude made use of. Two more particularly, Palms and Olive, yet from Nehemiah viii. 15. we may gather more, Olive branches, and Pine-branches, and Myrtle-branches,
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in brief, any such as were at hand, that grew by the way from Mount Olivet to Ierusalem. These to the letter, shall we see what spirit we can draw from them?
in brief, any such as were At hand, that grew by the Way from Mount Olivet to Ierusalem. These to the Letter, shall we see what Spirit we can draw from them?
Branches of Palm-trees by name St. Iohn tells us they came out of Ierusalem to meet him with, St. Iohn xii. 13. And Palms (1.) are the emblems of patience and perseverance, they cannot be deprest with any weight;
Branches of Palm-trees by name Saint John tells us they Come out of Ierusalem to meet him with, Saint John xii. 13. And Palms (1.) Are the emblems of patience and perseverance, they cannot be depressed with any weight;
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and so may teach us the patience of the Cross, not to look sad for any hardship that shall befal us in the way to Christ: but the more we suffer for him, the more to bear up and lift up our heads that our redemption draweth nigh.
and so may teach us the patience of the Cross, not to look sad for any hardship that shall befall us in the Way to christ: but the more we suffer for him, the more to bear up and lift up our Heads that our redemption draws High.
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Palms thence (2.) are signs of victory, so being here given as it were to Christ, they intimate to us both, to whom to give the glory of all the victory we get over our sins, and passions;
Palms thence (2.) Are Signs of victory, so being Here given as it were to christ, they intimate to us both, to whom to give the glory of all the victory we get over our Sins, and passion;
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Now the Pine and Cedar are tall, streight, and upright trees, and may mind us of high heavenly thoughts, pure and upright intentions, streight and regular affections, to run forth to meet him with.
Now the Pine and Cedar Are tall, straight, and upright trees, and may mind us of high heavenly thoughts, pure and upright intentions, straight and regular affections, to run forth to meet him with.
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In particular, the Pine is a Tree, says Pliny, that is, never but bearing fruit: It has perpetually three years fruit upon it, and ripens month by month.
In particular, the Pine is a Tree, Says pliny, that is, never but bearing fruit: It has perpetually three Years fruit upon it, and ripens Monn by Monn.
What a glorious tree is this to present to Christ! a soul always bearing fruit, fruit after fruit, fruit upon fruit, adding to faith, vertue; to vertue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness;
What a glorious tree is this to present to christ! a soul always bearing fruit, fruit After fruit, fruit upon fruit, adding to faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness;
and the branches of it shadow out thus much to us, that in the actions we present to Christ, there be no worms, no by intentions, no corrupt affections, all sweet,
and the branches of it shadow out thus much to us, that in the actions we present to christ, there be no worms, no by intentions, no corrupt affections, all sweet,
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There is yet lignum nemorosum, the branches of thick trees behind, to tell us that we are to strew the ways not here and there with our piety and good works,
There is yet lignum nemorosum, the branches of thick trees behind, to tell us that we Are to strew the ways not Here and there with our piety and good works,
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and that the word pass not away as the wind, and empty air, you are to come to it with prepared hearts, to open your ears, to spread your hearts to entertain it, to bring the boughs of Olives, peaceable and pliant dispositions, boughs of Palms, conquered passions; bows of Cedar, constant resolutions;
and that the word pass not away as the wind, and empty air, you Are to come to it with prepared hearts, to open your ears, to spread your hearts to entertain it, to bring the boughs of Olive, peaceable and pliant dispositions, boughs of Palms, conquered passion; bows of Cedar, constant resolutions;
and from Mount Olivet to Ierusalem remember it is from the Mount of Peace to the City of Peace, that you may not forget to come in the unity of the Churches peace, without Schism,
and from Mount Olivet to Ierusalem Remember it is from the Mount of Peace to the city of Peace, that you may not forget to come in the unity of the Churches peace, without Schism,
and in the Blessed Sacraments it is we receive Christ Iesus. Throw we then our garments in the way, cast all our own from us, that we may have none but Christ; bring Palms, and Pines, and Olives, Cedars, and Myrtles, and Willows; all thick and all green verdant pleasing graces, vertues,
and in the Blessed Sacraments it is we receive christ Iesus. Throw we then our garments in the Way, cast all our own from us, that we may have none but christ; bring Palms, and Pines, and Olive, Cedars, and Myrtles, and Willows; all thick and all green verdant pleasing graces, Virtues,
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to strew our souls with Palms, and Olives, Pines, and Cedars, Myrtles, and Willows, patience and meekness, uprightness and constancy, love and repentance,
to strew our Souls with Palms, and Olive, Pines, and Cedars, Myrtles, and Willows, patience and meekness, uprightness and constancy, love and Repentance,
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There's our conquerour, let us bring Palms; there's our peace-maker, let us bring Olive-branches; there's the Lord our righteousness, let us bring the upright Pine; there's our sweet-smelling savour in the eyes of God our eternal redemption, let us bring Cedar-boughs; there's the great Physician of our souls, let us bring him Balm; there's our love, let's bring him Myrtle; there's the well-spring of our life, let's bring Willows; there's the fulness of our good and happiness, let's bring him the branches of thick trees.
There's our conqueror, let us bring Palms; there's our peacemaker, let us bring Olive branches; there's the Lord our righteousness, let us bring the upright Pine; there's our sweet-smelling savour in the eyes of God our Eternal redemption, let us bring Cedar-boughs; there's the great physician of our Souls, let us bring him Balm; there's our love, let's bring him Myrtle; there's the wellspring of our life, let's bring Willows; there's the fullness of our good and happiness, let's bring him the branches of thick trees.
Let us cover him with Palms, and crown him with Olives; let us make it our business and delight to be always strewing his way before him, to be doing all our endeavours we can to entertain him.
Let us cover him with Palms, and crown him with Olive; let us make it our business and delight to be always strewing his Way before him, to be doing all our endeavours we can to entertain him.
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Let us leave no branch of vertue out, spread them as thick as possibly upon this earth of ours, cover our selves with them that we may be the way, our souls and bodies the way for him.
Let us leave no branch of virtue out, spread them as thick as possibly upon this earth of ours, cover our selves with them that we may be the Way, our Souls and bodies the Way for him.
as to one that deserves all that we can do to strew our souls, to strew our bodies, to fill our hands, to spread all our powers and affections to entertain him;
as to one that deserves all that we can do to strew our Souls, to strew our bodies, to fill our hands, to spread all our Powers and affections to entertain him;
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and for the spreading our garments over him, spread his garment over us, the robe of his righteousness, the garment of glory, where strewing our garments and branches with this great multitude in the Text, we shall with that great multitude in the Revelation, of all Nations, which no man can number, stand before the Throne,
and for the spreading our garments over him, spread his garment over us, the robe of his righteousness, the garment of glory, where strewing our garments and branches with this great multitude in the Text, we shall with that great multitude in the Revelation, of all nations, which no man can number, stand before the Throne,
that especially at this time nothing is so fit to take up our thoughts, to employ our meditations, nothing not of Christ himself, no act or story of him as his crucifixion.
that especially At this time nothing is so fit to take up our thoughts, to employ our meditations, nothing not of christ himself, no act or story of him as his crucifixion.
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And yet the Text affords us a plainer reason and account of this so determined knowledge from the two Pronouns, I and You. None so fit for this I, for an Apostle, a Preacher, a Divine, to be determined to, to determine from, to be determined by as Christ and him crucified; nothing so fit to fasten his resolutions against the crosses and thwartings he is like to meet with in the world,
And yet the Text affords us a plainer reason and account of this so determined knowledge from the two Pronouns, I and You. None so fit for this I, for an Apostle, a Preacher, a Divine, to be determined to, to determine from, to be determined by as christ and him Crucified; nothing so fit to fasten his resolutions against the Crosses and thwartings he is like to meet with in the world,
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as this Apostle for these Corinthians, 2 Cor. xii. 15. as the consideration of the Cross of Christ. And no knowledge fitter for this You, for the Corinthians, people now divided into Schisms and Factions,
as this Apostle for these Corinthians, 2 Cor. xii. 15. as the consideration of the Cross of christ. And no knowledge fitter for this You, for the Corinthians, people now divided into Schisms and Factions,
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than to think of Christ crucified, rent and torn in pieces by them, thus crucified again by them through their Divisions, who was crucified to unite them, to bring all into one body, under one head, by his body on the Cross, into himself the head Christ Iesus.
than to think of christ Crucified, rend and torn in Pieces by them, thus Crucified again by them through their Divisions, who was Crucified to unite them, to bring all into one body, under one head, by his body on the Cross, into himself the head christ Iesus.
as if they alone knew all was to be known, more than St. Paul, than a hundred St. Pauls; made themselves heads of Factions and Schisms upon it, and drew parties after them.
as if they alone knew all was to be known, more than Saint Paul, than a hundred Saint Paul's; made themselves Heads of Factions and Schisms upon it, and drew parties After them.
and making Schisms, and sowing Heresies in the Church of Christ, though perhaps we could find them some Socinianiz'd wits too, that would fain bring all to natural reason,
and making Schisms, and sowing Heresies in the Church of christ, though perhaps we could find them Some Socinianized wits too, that would fain bring all to natural reason,
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and really deny the very effects of the Cross of Christ, his satisfaction and redemption, the very denying, in effect, Christ crucified, or any knowledge of it.
and really deny the very effects of the Cross of christ, his satisfaction and redemption, the very denying, in Effect, christ Crucified, or any knowledge of it.
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To beat down these great boasters, and all vain braggers, St. Paul resolves upon two Points in the Text, a seeming ignorance, and a real knowledge:
To beatrice down these great boaster's, and all vain braggers, Saint Paul resolves upon two Points in the Text, a seeming ignorance, and a real knowledge:
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what not to know, things that have no profit, but only breed strife and debate, Schisms and Divisions, not to know such things among them, to do others hurt by our knowledge.
what not to know, things that have no profit, but only breed strife and debate, Schisms and Divisions, not to know such things among them, to do Others hurt by our knowledge.
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I begin with St. Pauls determination, not to know any thing among the Corinthians; where we have (1.) the things he is determined not to know; (2.) the not knowing them; (3.) the determination so to do; (4.) the determining how far,
I begin with Saint Paul's determination, not to know any thing among the Corinthians; where we have (1.) the things he is determined not to know; (2.) the not knowing them; (3.) the determination so to do; (4.) the determining how Far,
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Some things that are not worth the knowing, light and trivial things, which only rob us of those pretious minutes which a Christian should spend upon nobler thoughts.
some things that Are not worth the knowing, Light and trivial things, which only rob us of those precious minutes which a Christian should spend upon Nobler thoughts.
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when we will needs be knowing more than God will have us, curious and vain Arts and Sciences, of which 'tis far better, with those in the Acts, to burn the books than read them.
when we will needs be knowing more than God will have us, curious and vain Arts and Sciences, of which it's Far better, with those in the Acts, to burn the books than read them.
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Some things we can scarce do worse than know them, whose very knowledge is a guilt whereby we are perfected in wickedness, grow cunning in contriving, subtle in conveying, experienced in managing sin or mischief.
some things we can scarce do Worse than know them, whose very knowledge is a guilt whereby we Are perfected in wickedness, grow cunning in contriving, subtle in conveying, experienced in managing since or mischief.
Some things again there are which it is best not to know, sins from which the safest fence is ignorance, whose knowledge would but teach us to do them,
some things again there Are which it is best not to know, Sins from which the Safest fence is ignorance, whose knowledge would but teach us to do them,
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and such is this any thing of the Apostles; Humane Learning and Sciences, Natural Reason and Artificial Eloquence, Tongues and Languages, Disputes and Questions, whereof sometimes a real ignorance, sometimes a seeming one will do more good than all of them together.
and such is this any thing of the Apostles; Humane Learning and Sciences, Natural Reason and Artificial Eloquence, Tongues and Languages, Disputes and Questions, whereof sometime a real ignorance, sometime a seeming one will do more good than all of them together.
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For diversity there is in the not knowing as well as in the things not to be known; many ways of not knowing. For not to know, is (1.) really to be ignorant;
For diversity there is in the not knowing as well as in the things not to be known; many ways of not knowing. For not to know, is (1.) really to be ignorant;
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Thus the poor simple man, that knows not a letter, nor understands half what others do, not the tenth part that others do, may know enough of Christ crucified to bring him into heaven,
Thus the poor simple man, that knows not a Letter, nor understands half what Others do, not the tenth part that Others do, may know enough of christ Crucified to bring him into heaven,
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than be the nimblest Orator, or skilfullest Linguist, or rarest Philosopher, if nothing be like to come of it but the disturbance of the Church, the seducing others,
than be the nimblest Orator, or skilfullest Linguist, or Rarest Philosopher, if nothing be like to come of it but the disturbance of the Church, the seducing Others,
There are some we may have to deal with that are suspicious of being deceived by too much reason and Philosophy, with whom 'tis the only way to work, to renounce,
There Are Some we may have to deal with that Are suspicious of being deceived by too much reason and Philosophy, with whom it's the only Way to work, to renounce,
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as it were, all Art, and Logick, and discourse, as if we were wholly ignorant in them, that we may so by St. Pauls own way, of becoming all things to all men, to the ignorant as ignorant, of every thing but salvation, by plainness and condescension to their humour win them to the truth.
as it were, all Art, and Logic, and discourse, as if we were wholly ignorant in them, that we may so by Saint Paul's own Way, of becoming all things to all men, to the ignorant as ignorant, of every thing but salvation, by plainness and condescension to their humour win them to the truth.
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And indeed, where ever Eloquence, Language, Philosophy, or natural reason are like more to lose than gain a soul, more to vaunt themselves than preach Christ; not to know, that is, to seem not to know them,
And indeed, where ever Eloquence, Language, Philosophy, or natural reason Are like more to loose than gain a soul, more to vaunt themselves than preach christ; not to know, that is, to seem not to know them,
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Not to know them in a third sense is not to teach them, not to teach them when we should be teaching Christ, or teach them instead of Christ, Natural Reason for Divine Faith, Moral Philosophy for the only Divinity.
Not to know them in a third sense is not to teach them, not to teach them when we should be teaching christ, or teach them instead of christ, Natural Reason for Divine Faith, Moral Philosophy for the only Divinity.
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even to a miracle, and to do miracles, and yet for all that be but sounding brass and tinckling Cymbals, meer noise and vapour, not so good as the Prophets reprobate Silver, but meer Brass and Copper, that will not pass with heaven for currant money,
even to a miracle, and to do Miracles, and yet for all that be but sounding brass and tinkling Cymbals, mere noise and vapour, not so good as the prophets Reprobate Silver, but mere Brass and Copper, that will not pass with heaven for currant money,
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The things then not to be knovvn, and the not knovving being things of so difficult or doubtful nature, best it is novv that vve determine somewhat of them, that vve may knovv both the things,
The things then not to be known, and the not knowing being things of so difficult or doubtful nature, best it is now that we determine somewhat of them, that we may know both the things,
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The any thing the Apostle means, expresly is set dovvn in the former verse under the terms of excellency of speech or wisdom; and that vvisdom, Chap. i. 20. to be the wisdom of the world;
The any thing the Apostle means, expressly is Set down in the former verse under the terms of excellency of speech or Wisdom; and that Wisdom, Chap. i. 20. to be the Wisdom of the world;
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of the wise and prudent, Moral Philosophy; of the Scribe, Law, and History, and Philology; of the disputer of this world, natural Philosophy, Mathematicks, Astronomy, Astrology:
of the wise and prudent, Moral Philosophy; of the Scribe, Law, and History, and Philology; of the disputer of this world, natural Philosophy, Mathematics, Astronomy, Astrology:
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and not only consume our days in knowledges that do not profit, in searching out endless Genealogies, and disputations to no benefit of the hearers without the least edification.
and not only consume our days in knowledges that do not profit, in searching out endless Genealogies, and disputations to no benefit of the hearers without the least edification.
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only with this item, that it be a determining by NONLATINALPHABET with the Apostle here, a determination with judgment, to discern and judge what things are fit not to be known, what to be known, what knowledge,
only with this item, that it be a determining by with the Apostle Here, a determination with judgement, to discern and judge what things Are fit not to be known, what to be known, what knowledge,
though we sometimes find them disputing too, Acts xix. 8. and quoting Poets and humane Authors, Acts xvii. 28. were not to pretend to such worldly wisdom, that the glory might be wholly Gods,
though we sometime find them disputing too, Acts xix. 8. and quoting Poets and humane Authors, Acts xvii. 28. were not to pretend to such worldly Wisdom, that the glory might be wholly God's,
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But (2.) even the successors of the Apostles, the Ministers of the Gospel, (though they have now only this ordinary way of enabling them to their office) are yet so to use their knowledge,
But (2.) even the Successors of the Apostles, the Ministers of the Gospel, (though they have now only this ordinary Way of enabling them to their office) Are yet so to use their knowledge,
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as if they us'd them not, their chief work being Christs, and these only as ways to it, remembring their great business to be to know Christ Crucified, and to teach him,
as if they used them not, their chief work being Christ, and these only as ways to it, remembering their great business to be to know christ crucified, and to teach him,
and not to know any thing but in order to it, at least not to profess any thing above or equal with it, that may swallow up the time, which ought to be spent in divine employments.
and not to know any thing but in order to it, At least not to profess any thing above or equal with it, that may swallow up the time, which ought to be spent in divine employments.
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Persons wholly interessed in the business of Heaven, not to turn their studies into a business of the world, persons design'd to an extraordinary office, not to deal in it by extraordinary means,
Persons wholly interested in the business of Heaven, not to turn their studies into a business of the world, Persons designed to an extraordinary office, not to deal in it by extraordinary means,
But the not knowing the secular Sciences, is not only limited to spiritual persons; there are limits within which all must keep as well their ignorance as knowledge.
But the not knowing the secular Sciences, is not only limited to spiritual Persons; there Are Limits within which all must keep as well their ignorance as knowledge.
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It must be (2.) by a non judicavi quicquam, whatsoever knowledge we have of humane Sciences, we must judge and reckon it as nothing, determine it to be no or her than dross and dung,
It must be (2.) by a non judicavi quicquam, whatsoever knowledge we have of humane Sciences, we must judge and reckon it as nothing, determine it to be no or her than dross and dung,
How much soever we think, we know before, when we once come to the knowledge of Christ, or but our thoughts to come to know a taste of the riches of the fulness of the knowledge of Christ, we then know we know nothing, count our selves dolts and ideots, meer fools and blocks for squandering away so much time,
How much soever we think, we know before, when we once come to the knowledge of christ, or but our thoughts to come to know a taste of the riches of the fullness of the knowledge of christ, we then know we know nothing, count our selves dolts and Idiots, mere Fools and blocks for squandering away so much time,
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4. We must determine not to know any thing at all of humane Sciences or natural reasonings, rather than to determine our selves by it, renounce it rather, all knowing, and turn all to believing;
4. We must determine not to know any thing At all of humane Sciences or natural reasonings, rather than to determine our selves by it, renounce it rather, all knowing, and turn all to believing;
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rather than so, we had far better know nothing, set it up for a resolution however in the matters of faith not to know, that is, not to go about to determine them by reason:
rather than so, we had Far better know nothing, Set it up for a resolution however in the matters of faith not to know, that is, not to go about to determine them by reason:
for the natural man he understands them not, ver. 14. they are foolishness unto him, a foolish thing to him to talk of a God Incarnate, of a Crucified Saviour, of a Religion whose glory is the Cross,
for the natural man he understands them not, ver. 14. they Are foolishness unto him, a foolish thing to him to talk of a God Incarnate, of a crucified Saviour, of a Religion whose glory is the Cross,
so the negative is truly joyn'd, not to his knowledge, but to his determination, not determined: if he know it he counts it but by the by, his main business is something else, humane knowledge is but by the way and obiter, he intends them not for his doctrine,
so the negative is truly joined, not to his knowledge, but to his determination, not determined: if he know it he counts it but by the by, his main business is something Else, humane knowledge is but by the Way and obiter, he intends them not for his Doctrine,
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moral Philosophy and History to disswade Vice, and encourage Vertue, even by the light of nature, the knowledge of the Heavens and heavenly Spirits to declare his excellent and wondrous works, our Criticisms to sift out truth,
moral Philosophy and History to dissuade Vice, and encourage Virtue, even by the Light of nature, the knowledge of the Heavens and heavenly Spirits to declare his excellent and wondrous works, our Criticisms to sift out truth,
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Our Doctrines, (for so we told you, and for the chief meaning here we tell you now again, to know here signifies to teach) our Doctrines are to be proportioned and fitted for the auditory:
Our Doctrines, (for so we told you, and for the chief meaning Here we tell you now again, to know Here signifies to teach) our Doctrines Are to be proportioned and fitted for the auditory:
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among them he will make no use of any thing but the contemptible knowledge of the Cross of Christ, and yet do more then all their Philosophers and Orators. Where Learning will serve but to ostentation,
among them he will make no use of any thing but the contemptible knowledge of the Cross of christ, and yet do more then all their Philosophers and Orators. Where Learning will serve but to ostentation,
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or only vain and curious, and to no profit, to submit our knowledge to faith, and our determination to the Churches, not to overvalue them, or our selves by them,
or only vain and curious, and to no profit, to submit our knowledge to faith, and our determination to the Churches, not to overvalue them, or our selves by them,
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Some have been blam'd for making Ignorance the mother of Devotion, yet themselves that blam'd them have advanc'd it to be the mother of Religion now whilst they set up meer ignorants, I might say more, to be the Apostles of it:
some have been blamed for making Ignorance the mother of Devotion, yet themselves that blamed them have advanced it to be the mother of Religion now while they Set up mere Ignorants, I might say more, to be the Apostles of it:
But this great Preacher of the Cross as much as he seems determined not to know, had yet languages more than all these Corinthians he writes to, tells them of it too, 1 Cor. xiv. 18. though he will not boast of it, disputes even in Corinth, in the Synagogue of the Iews, Acts xix. 8. and in the Schools of the Gentiles, ver. 9. quotes Heathen Poets too to the men of Athens, Acts xvii. 28. and to Titus, Tit. i. 12. that we may know that the preachers of the Gospel may read other Books besides the Bible, shall never read that to understand it if they do not.
But this great Preacher of the Cross as much as he seems determined not to know, had yet languages more than all these Corinthians he writes to, tells them of it too, 1 Cor. xiv. 18. though he will not boast of it, disputes even in Corinth, in the Synagogue of the Iews, Acts xix. 8. and in the Schools of the Gentiles, ver. 9. quotes Heathen Poets too to the men of Athens, Acts xvii. 28. and to Titus, Tit. i. 12. that we may know that the Preachers of the Gospel may read other Books beside the bible, shall never read that to understand it if they do not.
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for fear of falling both into the ditch, St. Matth. xv. 14. and therefore promises to give them wisdom, St. Luke xxi. 15. such wisdom as all their adversaries should not be able to gain-say,
for Fear of falling both into the ditch, Saint Matthew xv. 14. and Therefore promises to give them Wisdom, Saint Lycia xxi. 15. such Wisdom as all their Adversaries should not be able to gainsay,
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so little is there to be said for the ignorant and unlearned mans teaching from them, who before they went about that work were so highly furnished and endued.
so little is there to be said for the ignorant and unlearned men teaching from them, who before they went about that work were so highly furnished and endued.
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and reduce them to humility, and into order, and to edifie them, that he chooses and prefers to speak among them but five words in a known tongue, before all languages to no purpose.
and reduce them to humility, and into order, and to edify them, that he chooses and prefers to speak among them but five words in a known tongue, before all languages to no purpose.
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'Tis the determination of this determined knowledge, to Christ, to Christ Iesus, to Christ Iesus crucified, to this only and no other object among them.
It's the determination of this determined knowledge, to christ, to christ Iesus, to christ Iesus Crucified, to this only and no other Object among them.
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St. Paul makes it his only glory, Gal. vi. 14. with a God forbid that he should glory in any thing, as here not know any thing else, but in the Cross of the Lord Iesus Christ.
Saint Paul makes it his only glory, Gal. vi. 14. with a God forbid that he should glory in any thing, as Here not know any thing Else, but in the Cross of the Lord Iesus christ.
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yet I shall give you notions that you may improve, whilst I tell you to know Christ crucified, is to know him as we do other things by the four causes of it:
yet I shall give you notions that you may improve, while I tell you to know christ Crucified, is to know him as we do other things by the four Causes of it:
It was his own love that mov'd him to it, it was God that sent him and delivered him up to it, it was Iudas that betrayed him to it, it was both the Iews and Gentiles that had the hand in doing it:
It was his own love that moved him to it, it was God that sent him and Delivered him up to it, it was Iudas that betrayed him to it, it was both the Iews and Gentiles that had the hand in doing it:
Know we then the material cause of his sufferings for a second, and the matter for which he suffer'd was our iniquities, for the transgressions of my people, says the Prophet, was he smitten, Isa. liii. 8. And to know this is to deplore it, to abhor and detest our selves, who were the causes of so vile using the Son of God.
Know we then the material cause of his sufferings for a second, and the matter for which he suffered was our iniquities, for the transgressions of my people, Says the Prophet, was he smitten, Isaiah liii. 8. And to know this is to deplore it, to abhor and detest our selves, who were the Causes of so vile using the Son of God.
Know we (3.) and consider the formal cause, the manner of his crucifying a death most cruel, most lingring, most ignominious, to have his back all furrowed with whips and rods, to hang naked upon the Cross, by the hands and feet,
Know we (3.) and Consider the formal cause, the manner of his crucifying a death most cruel, most lingering, most ignominious, to have his back all furrowed with whips and rods, to hang naked upon the Cross, by the hands and feet,
to feel in his body all the torments that a body so delicate beyond the bodies of the Sons of Adam, by reason of its perfection, must needs feel beyond all others,
to feel in his body all the torments that a body so delicate beyond the bodies of the Sons of Adam, by reason of its perfection, must needs feel beyond all Others,
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that by his blood we might have entrance into the holy of holies, into Heaven it self, Heb. x. 19. This you all know, as well as I, every one will say he knows it all.
that by his blood we might have Entrance into the holy of holies, into Heaven it self, Hebrew x. 19. This you all know, as well as I, every one will say he knows it all.
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unless you sadly meditate, and thankfully think upon it, unless you value the meditations and discourses of it above all other thoughts, all other talk,
unless you sadly meditate, and thankfully think upon it, unless you valve the meditations and discourses of it above all other thoughts, all other talk,
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if we but know and consider who it was was crucified, and for whom he was so, the Son of God for the Sons of men, the most innocent for the greatest sinners, the most holy for the most wicked,
if we but know and Consider who it was was Crucified, and for whom he was so, the Son of God for the Sons of men, the most innocent for the greatest Sinners, the most holy for the most wicked,
This speak we, this preach we, this profess we, this determine we upon with St. Paul to know, to think, to speak, to teach, to preach, to profess this, and nothing else;
This speak we, this preach we, this profess we, this determine we upon with Saint Paul to know, to think, to speak, to teach, to preach, to profess this, and nothing Else;
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ever crying out to him with that good old Father, Deus mens & omnia, Deus meus & omnia, This crucified Iesus is my God and all, this Christ crucified is my God and all;
ever crying out to him with that good old Father, Deus Mens & omnia, Deus meus & omnia, This Crucified Iesus is my God and all, this christ Crucified is my God and all;
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he is all in all, I know nothing else, I value nothing else, I know him though never so disfigured by his wound, I will acknowledge him though in the midst of the Thieves, I am not ashamed of him,
he is all in all, I know nothing Else, I valve nothing Else, I know him though never so disfigured by his wound, I will acknowledge him though in the midst of the Thieves, I am not ashamed of him,
if so hear as to believe him risen, and our hearts listen to it (for the heart has two ears as well as the head, nature has given to it such a form as has been observed in the dissections, to teach us, that our hearts within us,
if so hear as to believe him risen, and our hearts listen to it (for the heart has two ears as well as the head, nature has given to it such a from as has been observed in the dissections, to teach us, that our hearts within us,
as well as our ears without us, are to give ear to him that made, to him that saves 'um) if they do, we need not be the least perplexed for not visibly seeing him.
as well as our ears without us, Are to give ear to him that made, to him that saves they) if they do, we need not be the least perplexed for not visibly seeing him.
and it seems, by the manner of speaking, somewhat greater, for them that have not seen and yet have believed, St. Ioh. xx. 29. Be we then content to day to hear that he is risen, with the first news and tidings of it.
and it seems, by the manner of speaking, somewhat greater, for them that have not seen and yet have believed, Saint John xx. 29. Be we then content to day to hear that he is risen, with the First news and tidings of it.
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From the mouths of Angels to good women, and very seasonably, when they were much perplexed, much afraid, and much cast down for want of such a message.
From the mouths of Angels to good women, and very seasonably, when they were much perplexed, much afraid, and much cast down for want of such a message.
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And though we cannot here see Christ as we desire, yet be we pleas'd to see our selves, our own sad condition upon the loss of him in these womens perplexities, fears, and down-cast looks:
And though we cannot Here see christ as we desire, yet be we pleased to see our selves, our own sad condition upon the loss of him in these women's perplexities, fears, and downcast looks:
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our way to seek him, humbly with our faces down as not worthy to look up, reverently with fear and trembling as afraid to miss him, solicitously much perplex'd to want him,
our Way to seek him, humbly with our faces down as not worthy to look up, reverently with Fear and trembling as afraid to miss him, solicitously much perplexed to want him,
But look not upon me, but upon them that here first told the news, and see in the Text these three Particulars: I. The sad condition for a while of those that either are without,
But look not upon me, but upon them that hear First told the news, and see in the Text these three Particulars: I The sad condition for a while of those that either Are without,
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They are perplexed, they are afraid, they bow down their faces to the earth, they go all the while with down-cast looks. II. The only ready way to find him after a while;
They Are perplexed, they Are afraid, they bow down their faces to the earth, they go all the while with downcast looks. II The only ready Way to find him After a while;
going poring up and dovvn, looking vvhere vve lookt before, and casting down, not our faces, but our selves also to the earth in all humility to search after him. III. The good success at last of them that thus diligently, reverently, and humbly seek him in three points more:
going poring up and down, looking where we looked before, and casting down, not our faces, but our selves also to the earth in all humility to search After him. III. The good success At last of them that thus diligently, reverently, and humbly seek him in three points more:
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to see Angels, to be directed right, and be made partakers of the joyful news of a Resurrection, of Christs Resurrection by them, who is both the ground of ours,
to see Angels, to be directed right, and be made partakers of the joyful news of a Resurrection, of Christ Resurrection by them, who is both the ground of ours,
yet if we so seek him with a solicitous love, a reverent fear, and humble diligence, we shall meet Angels after a while to comfort us and bring us news of our beloved Lord, and find him risen or rising in us ere we are aware.
yet if we so seek him with a solicitous love, a reverend Fear, and humble diligence, we shall meet Angels After a while to Comfort us and bring us news of our Beloved Lord, and find him risen or rising in us ere we Are aware.
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And the close of all will be our duty, and the duty of the day, (1.) to make our selves sensible of the perplext and sad estate of those that are without Christ, who have lost him in the Grave,
And the close of all will be our duty, and the duty of the day, (1.) to make our selves sensible of the perplexed and sad estate of those that Are without christ, who have lost him in the Grave,
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'Tis a glad day, I confess, yet I begin with the gloomy morn that seem'd to usher it in to these poor women, their sadness upon the imagined loss of their dear Lord, truly representing to us the sad condition of those who are deprived of Christ, or think they are so.
It's a glad day, I confess, yet I begin with the gloomy morn that seemed to usher it in to these poor women, their sadness upon the imagined loss of their dear Lord, truly representing to us the sad condition of those who Are deprived of christ, or think they Are so.
the news of the Resurrection will be the welcomer when we first see what poor, troubled, frighted, dejected pieces we are without it, we will have the higher thoughts of him,
the news of the Resurrection will be the welcomer when we First see what poor, troubled, frighted, dejected Pieces we Are without it, we will have the higher thoughts of him,
They were good souls, such whose devotion and affection death it self could neither quench nor alter that were so here, that we might know even devout and pious souls may both err concerning Christ, and sometimes want him too;
They were good Souls, such whose devotion and affection death it self could neither quench nor altar that were so Here, that we might know even devout and pious Souls may both err Concerning christ, and sometime want him too;
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and may thereupon easily lose the sight and presence of his Lord. The Spouse, in the Canticles, complains, her Beloved had withdrawn himself, and was gone, she sought him, but could not find him, she called to him, but he gave her no answer, Cant. v. 6. and thereupon tells the Daughters of Hierusalem, ver. 8. that she is sick of love;
and may thereupon Easily loose the sighed and presence of his Lord. The Spouse, in the Canticles, complains, her beloved had withdrawn himself, and was gone, she sought him, but could not find him, she called to him, but he gave her no answer, Cant v. 6. and thereupon tells the Daughters of Jerusalem, ver. 8. that she is sick of love;
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Which way can we resolve on when our way is gone? What can we think can hold him whom the Grave cannot? If in a seal'd Sepulchre under a mighty stone the dead body be not safe, where can we think to sit down in security?
Which Way can we resolve on when our Way is gone? What can we think can hold him whom the Grave cannot? If in a sealed Sepulchre under a mighty stone the dead body be not safe, where can we think to fit down in security?
and born away we know not whither, what good soul is there that must not necessarily be perplexed at it? What way shall we take when they have taken away that which is the Pillar of the truth,
and born away we know not whither, what good soul is there that must not necessarily be perplexed At it? What Way shall we take when they have taken away that which is the Pillar of the truth,
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or where to find it? Poor ignorant women, nay, and men too may well now wander in uncertainties (as they do) full of doubts and perplexities, full of cares and troubled thoughts which way to take, what Religion to run to, what to leave,
or where to find it? Poor ignorant women, nay, and men too may well now wander in uncertainties (as they do) full of doubts and perplexities, full of Cares and troubled thoughts which Way to take, what Religion to run to, what to leave,
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and what to follow, seeing the body to which the Eagles use to flock, the most Eagle-eyed, the most subtile and learned used to be gathered, is removed away,
and what to follow, seeing the body to which the Eagles use to flock, the most Eagle-eyed, the most subtle and learned used to be gathered, is removed away,
What hold then is there of us, what little thing will not scare us when he is absent quite? When his body the Church is removed from us, where can we stay our wavering souls,
What hold then is there of us, what little thing will not scare us when he is absent quite? When his body the Church is removed from us, where can we stay our wavering Souls,
and shut up themselves for fear of the Iews, St. Ioh. xx. 19. so coward-like and faint-hearted are we all when the Captain of our Salvation is slain before us;
and shut up themselves for Fear of the Iews, Saint John xx. 19. so coward-like and fainthearted Are we all when the Captain of our Salvation is slave before us;
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Part of these womens fear, at least, was at the sight and congress of the Angels. Even Angels themselves do but scare us if the Lord of the Angels be not by us.
Part of these women's Fear, At least, was At the sighed and congress of the Angels. Even Angels themselves do but scare us if the Lord of the Angels be not by us.
Nay, even God himself is but a terror to us, and a consuming fire without Christ; 'tis with him only under the shadow and shelter of his wings that we dare approach that inaccessible light, that consuming fire.
Nay, even God himself is but a terror to us, and a consuming fire without christ; it's with him only under the shadow and shelter of his wings that we Dare approach that inaccessible Light, that consuming fire.
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Well may they bow down their faces to the earth having now little hope above in heaven, he being gone and lost by whom they only hoped and expected it.
Well may they bow down their faces to the earth having now little hope above in heaven, he being gone and lost by whom they only hoped and expected it.
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or he be found in that condition in which there is no hope, (as there is none in a dead Saviour, where ere he be) no wonder if our faces then bend wholly to the earth, if we look no further.
or he be found in that condition in which there is no hope, (as there is none in a dead Saviour, where ere he be) no wonder if our faces then bend wholly to the earth, if we look no further.
For now (2.) they as well decipher to us the condition of those that seek as of those that have lost their Lord and Master. We may be as much perplext in our search as at our loss,
For now (2.) they as well decipher to us the condition of those that seek as of those that have lost their Lord and Master. We may be as much perplexed in our search as At our loss,
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another vvill run thence from the Sepulchre as fast as he can, and think the finding Christ so easie a business that it does not require either a groan or a sigh;
Another will run thence from the Sepulchre as fast as he can, and think the finding christ so easy a business that it does not require either a groan or a sighs;
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Our best vvay is, vvith the Disciples, into our Chambers altogether, till vve can get a better place, vvith all the company vve can make, to our Devotions and our Prayers;
Our best Way is, with the Disciples, into our Chambers altogether, till we can get a better place, with all the company we can make, to our Devotions and our Prayers;
or if vve vvill step out a vvhile to the Sepulchre, let it be but to pay a tear upon it, to vent out troubled souls, to express hovv vve are troubled at our sins that have made us lose our Lord; or at our negligence, that he is slipt from us vvhilst vve vvere asleep, lull'd in soft pleasures;
or if we will step out a while to the Sepulchre, let it be but to pay a tear upon it, to vent out troubled Souls, to express how we Are troubled At our Sins that have made us loose our Lord; or At our negligence, that he is slipped from us whilst we were asleep, lulled in soft pleasures;
with reverence and godly fear, Heb. xii. 28. that the only acceptable service and seeking of him with fear and trembling, Phil. ii. 2. no hope either of Saviour or Salvation without it.
with Reverence and godly Fear, Hebrew xii. 28. that the only acceptable service and seeking of him with Fear and trembling, Philip ii. 2. no hope either of Saviour or Salvation without it.
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and if Angels, habited like men too, and in so chearful attire be so terrible, vvhat think you is that excellent Majesty? if vve cannot see those our fellovv servants,
and if Angels, habited like men too, and in so cheerful attire be so terrible, what think you is that excellent Majesty? if we cannot see those our fellow Servants,
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as they stile themselves, Rev. xxii. 9. vvithout fear (for vve seldom read of the appearing of an Angel, but either coming or going he strikes some terror) hovv say some among us, that in the approaches to God vve need not be afraid? Alas, deluded souls!
as they style themselves, Rev. xxii. 9. without Fear (for we seldom read of the appearing of an Angel, but either coming or going he strikes Some terror) how say Some among us, that in the Approaches to God we need not be afraid? Alas, deluded Souls!
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they neither seriously consider the Majesty of God or Christ, nor their ovvn unvvorthiness, nor hovv hard a thing it is to find Christ, that are not afraid either to miss him in the search, by their unskilfulness,
they neither seriously Consider the Majesty of God or christ, nor their own unworthiness, nor how hard a thing it is to find christ, that Are not afraid either to miss him in the search, by their unskilfulness,
And it is (2.) a token of diligence in the search, much like that of the poor woman that sought her groat, that lighted a candle, swept her house, rak'd in the dust, look'd into every corner, peer'd into every chink to find it.
And it is (2.) a token of diligence in the search, much like that of the poor woman that sought her groat, that lighted a candle, swept her house, raked in the dust, looked into every corner, peered into every chink to find it.
Do we so in seeking Christ, light up the candle of Faith kindled from the flame of love, sweep we the houses of our souls with the besom of repentance, look vve into our dust, consider vvhat vve are made of, vvhat poor dusty things vve are, ransack every corner of our hearts, every crany of our thoughts:
Do we so in seeking christ, Light up the candle of Faith kindled from the flame of love, sweep we the houses of our Souls with the besom of Repentance, look we into our dust, Consider what we Are made of, what poor dusty things we Are, ransack every corner of our hearts, every cranny of our thoughts:
and vve shall commonly find he vvill come gliding in vvhen vve think not of it, vve shall hear of something rising in our dust after vve have so rais'd it, by the breaking and contritions of repentance.
and we shall commonly find he will come gliding in when we think not of it, we shall hear of something rising in our dust After we have so raised it, by the breaking and contritions of Repentance.
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And lastly, the face bowed down to the earth, is the look of them that mourn, we must seek him as his Father and Mother did, seek him sorrowing, sorry that we have been so long without him, that we so carelesly lost him,
And lastly, the face bowed down to the earth, is the look of them that mourn, we must seek him as his Father and Mother did, seek him sorrowing, sorry that we have been so long without him, that we so carelessly lost him,
nay, if our sorrow begins, as here in the morning of the day, if we begin betimes to be exceeding sorrowful, the morning shall not pass e're we hear at least some tidings of him:
nay, if our sorrow begins, as Here in the morning of the day, if we begin betimes to be exceeding sorrowful, the morning shall not pass ever we hear At least Some tidings of him:
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God never faileth them that seek him, says the Psalmist, never them that seek him as these did, with careful and troubled souls, such he never does refuse, Psal. li.
God never Faileth them that seek him, Says the Psalmist, never them that seek him as these did, with careful and troubled Souls, such he never does refuse, Psalm li.
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with reverence and godly fear, such he never does reject, vvith earnestness, vvith diligence, vvith humility, vvith godly sorrow, those he visits presently either by himself or by his Angel.
with Reverence and godly Fear, such he never does reject, with earnestness, with diligence, with humility, with godly sorrow, those he visits presently either by himself or by his Angel.
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as they began only to hang their heads, and their spirits began to faint, and their souls to be troubled, two men on a sudden, whence they cannot tell,
as they began only to hang their Heads, and their spirits began to faint, and their Souls to be troubled, two men on a sudden, whence they cannot tell,
but there they stand to disperse both their sorrows and their fears, by what they have to tell them. Three grand points we observe in this apparition of the Angels, to make up that great success that those who faithfully and devoutly seek Christ, may promise themselves upon it.
but there they stand to disperse both their sorrows and their fears, by what they have to tell them. Three grand points we observe in this apparition of the Angels, to make up that great success that those who faithfully and devoutly seek christ, may promise themselves upon it.
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1. They see a Vision of Angels. 'Tis their good hap ever to meet blessed Spirits who seek the Lord of Spirits, to meet them here, to be with them ever hereafter, to meet one or two of them here at times, to meet ten thousand times ten thousands of them hereafter.
1. They see a Vision of Angels. It's their good hap ever to meet blessed Spirits who seek the Lord of Spirits, to meet them Here, to be with them ever hereafter, to meet one or two of them Here At times, to meet ten thousand times ten thousands of them hereafter.
To meet (5.) two of them together, not one single comforter alone, but comfort upon comfort, deliverance upon deliverance, spiritual and temporal, one at the right hand, and another at our left.
To meet (5.) two of them together, not one single comforter alone, but Comfort upon Comfort, deliverance upon deliverance, spiritual and temporal, one At the right hand, and Another At our left.
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They seek the living among the dead, that seek salvation by the Law of Moses, long since dead and buried. II. They seek the living among the dead, that seek it by the works of nature, by the power of them:
They seek the living among the dead, that seek salvation by the Law of Moses, long since dead and buried. II They seek the living among the dead, that seek it by the works of nature, by the power of them:
They seek the living among the dead, that seek salvation, that think to be sav'd by a meer outward holiness, by the outward body of Religion without the inward life, by forms of godliness,
They seek the living among the dead, that seek salvation, that think to be saved by a mere outward holiness, by the outward body of Religion without the inward life, by forms of godliness,
whether they be meerly ceremonial performances of Religion, or great shows and pretences of godliness without the power of it in their lives and conversations.
whither they be merely ceremonial performances of Religion, or great shows and pretences of godliness without the power of it in their lives and conversations.
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Christ is not here, Christ the Saviour is not, that is, our salvation is not to be found in the Law of Moses, or by the Law of Works, or in meer external performances,
christ is not Here, christ the Saviour is not, that is, our salvation is not to be found in the Law of Moses, or by the Law of Works, or in mere external performances,
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and are much perplexed at if we cannot find it there, but must be forc'd from thence to a new search ▪ as here are the women are to leave these kinds of seeking, all of them,
and Are much perplexed At if we cannot find it there, but must be forced from thence to a new search ▪ as Here Are the women Are to leave these Kinds of seeking, all of them,
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that's it the Angel directs us to, by telling us he is risen, so pointing us where now to fix our thoughts to leave the Sepulchre to bemoan it self, to cast off all the ways and paths of death, to throw off all worldly perplexities, fears,
that's it the Angel directs us to, by telling us he is risen, so pointing us where now to fix our thoughts to leave the Sepulchre to bemoan it self, to cast off all the ways and paths of death, to throw off all worldly perplexities, fears,
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he that is our head, our hope, our love, our life, our joy, our comfort, our crovvn of rejoycing, he in vvhom vve trusted, vve may trust still, hope still, joy in him still,
he that is our head, our hope, our love, our life, our joy, our Comfort, our crown of rejoicing, he in whom we trusted, we may trust still, hope still, joy in him still,
That's the close vve are novv to make to day, that the ansvver vve are to give to the Angels speech, that the application of the Text, to make it full, run vve once more over it.
That's the close we Are now to make to day, that the answer we Are to give to the Angels speech, that the application of the Text, to make it full, run we once more over it.
hovv our souls cannot be at quiet vvithout him, hovv our hearts cannot but tremble vvhen he is gone, our spirits faint, our faces look sad and heavy, dull and earthy vvhen he is from us, Let us upon this •it dovvn,
how our Souls cannot be At quiet without him, how our hearts cannot but tremble when he is gone, our spirits faint, our faces look sad and heavy, dull and earthy when he is from us, Let us upon this •it down,
When we are thus made sensible what we are without him, we then secondly, certainly will make after him with all care and reverence, all earnestness and diligence, all humility and devout repentance, troubled at his absence, fearful of our own unworthiness,
When we Are thus made sensible what we Are without him, we then secondly, Certainly will make After him with all care and Reverence, all earnestness and diligence, all humility and devout Repentance, troubled At his absence, fearful of our own unworthiness,
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We are with these women come here to seek the Lords body, and I shall anon give you news of greater joy than here the Angels did the Women. They say he is not here, but he is risen. I say,
We Are with these women come Here to seek the lords body, and I shall anon give you news of greater joy than Here the Angels did the Women. They say he is not Here, but he is risen. I say,
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and innocence, and all good works whereby we are so to shine as to glorifie our Father which is in Heaven, by their correcting the good womens errour, to correct our own,
and innocence, and all good works whereby we Are so to shine as to Glorify our Father which is in Heaven, by their correcting the good women's error, to correct our own,
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He who this day rose, raise now our thoughts with these apprehensions, raise our thoughts to the height of these heavenly mysteries, make us this day partakers through them of his Resurrection by Grace,
He who this day rose, raise now our thoughts with these apprehensions, raise our thoughts to the height of these heavenly Mysteres, make us this day partakers through them of his Resurrection by Grace,
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ANd this is the third day since the first of these was done, since the Graves were opened; and the first day that all the rest, that the bodies of Saints arose, came forth, went into the holy City and appeared, the blessed day of our Saviours Resurrection. So we have both Passion and Resurrection in the Text, and not amiss;
ANd this is the third day since the First of these was done, since the Graves were opened; and the First day that all the rest, that the bodies of Saints arose, Come forth, went into the holy city and appeared, the blessed day of our Saviors Resurrection. So we have both Passion and Resurrection in the Text, and not amiss;
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the one to usher in the other, the Passion the Resurrection, both comfortable, when together, to see the Passion end so glorious, the darkness of so sad an Evening open it self at last,
the one to usher in the other, the Passion the Resurrection, both comfortable, when together, to see the Passion end so glorious, the darkness of so sad an Evening open it self At last,
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after a little respite, into so lustrous a Morning, the most lustrous that Sun ever shone in, the most joyous thus to meet the Grave and the holy City, Christ and his Saints together.
After a little respite, into so lustrous a Morning, the most lustrous that Sun ever shone in, the most joyous thus to meet the Grave and the holy city, christ and his Saints together.
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This Day the very stones cry out, and send forth the deceased Saints as so many Tongues to speak the glory of their Redeemer. And if the graves open their mouths, can we hold our peace? If the dead bodies of the Saints appear to day in the holy City to celebrate the Day, shall not we appear with our living bodies in the holy Mount to do as much? The Grave cannot praise thee, Death cannot celebrate thee, says Hezekiah, Isa. xxxviii. 18. And the Dead praise not thee O Lord, says David, Psal. cxv. 17. Yet here they do.
This Day the very stones cry out, and send forth the deceased Saints as so many Tongues to speak the glory of their Redeemer. And if the graves open their mouths, can we hold our peace? If the dead bodies of the Saints appear to day in the holy city to celebrate the Day, shall not we appear with our living bodies in the holy Mount to do as much? The Grave cannot praise thee, Death cannot celebrate thee, Says Hezekiah, Isaiah xxxviii. 18. And the Dead praise not thee Oh Lord, Says David, Psalm cxv. 17. Yet Here they do.
and shall not the living do so to? The living, the living, he shall praise thee, says Hezekiah, and But we will praise the Lord, says David; that's agreed on both hands that the living shall;
and shall not the living do so to? The living, the living, he shall praise thee, Says Hezekiah, and But we will praise the Lord, Says David; that's agreed on both hands that the living shall;
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the Father to the Children make known the truth of this days great wonder, declare it one to another from Generation to Generation, keep the Day in remembrance throughout all Generations.
the Father to the Children make known the truth of this days great wonder, declare it one to Another from Generation to Generation, keep the Day in remembrance throughout all Generations.
and into the holy places to set forth the wonders of the day. They that go down, as the Psalmist speaks, into the silence, and into the Land where all things are forgotten, who are either dead in trespasses and sins, or are resolved to forget all that their Fathers have seen or done,
and into the holy places to Set forth the wonders of the day. They that go down, as the Psalmist speaks, into the silence, and into the Land where all things Are forgotten, who Are either dead in Trespasses and Sins, or Are resolved to forget all that their Father's have seen or done,
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or has been done for them, who are in the dark, the darkness of ignorance or error, departed from the Church, out of the marvelous light into the Land of darkness, they shew not of these wonders among the dead in their own Congregations,
or has been done for them, who Are in the dark, the darkness of ignorance or error, departed from the Church, out of the marvelous Light into the Land of darkness, they show not of these wonders among the dead in their own Congregations,
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But we will, I hope, we that are among the living stones, in the Communion of holy Church, will praise the Lord, do as much as the Graves and now risen bodies wherever we appear.
But we will, I hope, we that Are among the living stones, in the Communion of holy Church, will praise the Lord, do as much as the Graves and now risen bodies wherever we appear.
If nor hope nor Resurrection, we had been of all men most miserable; and if we do not thankfully remember both, we are but miserable unthankful wretches;
If nor hope nor Resurrection, we had been of all men most miserable; and if we do not thankfully Remember both, we Are but miserable unthankful wretches;
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no sooner the Day forgotten, and such days put down, but all our happiness put down with them, we of all the Nations under heaven presently most miserable, miserable times quickly after this happy Day, with the rest of its attendants, was unhappily voted to be forgotten.
no sooner the Day forgotten, and such days put down, but all our happiness put down with them, we of all the nations under heaven presently most miserable, miserable times quickly After this happy Day, with the rest of its attendants, was unhappily voted to be forgotten.
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so much to make much both of all Texts and times that may bring it to our remembrance, all days and words, Texts and Testimonies either of Christs Resurrection or our own.
so much to make much both of all Texts and times that may bring it to our remembrance, all days and words, Texts and Testimonies either of Christ Resurrection or our own.
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Wherein we have both a Testimony and Evidence of Christs Resurrection, and a Pledge and Symbol of our own. Two general Points which we shall consider in the words. Or more particularly thus.
Wherein we have both a Testimony and Evidence of Christ Resurrection, and a Pledge and Symbol of our own. Two general Points which we shall Consider in the words. Or more particularly thus.
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The Testimony of the truth of Christs Resurrection (1.) in the bodies of the Saints arising, and coming out of their Graves. (2.) In their coming into the holy City, and there appearing unto many, telling and declaring it.
The Testimony of the truth of Christ Resurrection (1.) in the bodies of the Saints arising, and coming out of their Graves. (2.) In their coming into the holy city, and there appearing unto many, telling and declaring it.
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The Evidence of the power of his Resurrection to be seen (1.) in opening the Graves; (2.) In raising the Saints bodies that slept there; (3.) In sending them into the holy City; (4.) sending them thither to appear to many.
The Evidence of the power of his Resurrection to be seen (1.) in opening the Graves; (2.) In raising the Saints bodies that slept there; (3.) In sending them into the holy city; (4.) sending them thither to appear to many.
A Symbol (2.) it is of the Resurrection unto glory, where the Grave first opens, then the body rises, then into the holy City, into new Hierusalem it goes,
A Symbol (2.) it is of the Resurrection unto glory, where the Grave First Opens, then the body rises, then into the holy city, into new Jerusalem it Goes,
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and happy hereafter, partakers here of the First Resurrection, and hereafter in the Second. He that here opened the Graves, and raised the dead bodies out of their sleep, open your ears and hearts,
and happy hereafter, partakers Here of the First Resurrection, and hereafter in the Second. He that Here opened the Graves, and raised the dead bodies out of their sleep, open your ears and hearts,
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Christs Resurrection is the pattern and ground of both, we therefore begin with that, with those words first that bear witness to the truth of it, that Christ is risen.
Christ Resurrection is the pattern and ground of both, we Therefore begin with that, with those words First that bear witness to the truth of it, that christ is risen.
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the head first ere any member could, be it never so holy, never so much Saint. He is the head of the Church, says the Apostle, Eph. v. 23. and the Church the body, and if any part of the body be raised to life, the head you may be sure is; first too;
the head First ere any member could, be it never so holy, never so much Saint. He is the head of the Church, Says the Apostle, Ephesians v. 23. and the Church the body, and if any part of the body be raised to life, the head you may be sure is; First too;
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and the first begotten from the dead, as he is stiled, Rev. •. 5. If we see others risen, other dead bodies walking and alive, there is no witness more true than that he is.
and the First begotten from the dead, as he is styled, Rev. •. 5. If we see Others risen, other dead bodies walking and alive, there is no witness more true than that he is.
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And it seems 'tis not a single witness, they were many dead bodies here that rose, and in the mouth of two or three witnesses shall every word be established, Deut. xvii. 6. much more in the mouths of many Witnesses,
And it seems it's not a single witness, they were many dead bodies Here that rose, and in the Mouth of two or three Witnesses shall every word be established, Deuteronomy xvii. 6. much more in the mouths of many Witnesses,
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And if these be from the dead, surely then the most incredulous will believe, Nay, Father Abraham, says Dives, but if one come from the dea• they will believe, yea, and repent too, Luke xvi. 30. Here's more than one, here's many, that not so much as any of Dives his brethren, the most voluptuous, secure, customary,
And if these be from the dead, surely then the most incredulous will believe, Nay, Father Abraham, Says Dives, but if one come from the dea• they will believe, yea, and Repent too, Lycia xvi. 30. Here's more than one, here's many, that not so much as any of Dives his brothers, the most voluptuous, secure, customary,
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does not press men from hell or heaven, or raise them out of their beds of rest to send them on an errand to us (though perhaps little can be universally,
does not press men from hell or heaven, or raise them out of their Beds of rest to send them on an errand to us (though perhaps little can be universally,
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though ordinarily it perhaps may be defin'd in this particular, for the ignorance we are under of the condition of the bounds and limits of the dead) If they will not believe Moses and the Prophets, says Father Abraham, neither will they believe if one rise from the dead;
though ordinarily it perhaps may be defined in this particular, for the ignorance we Are under of the condition of the bounds and Limits of the dead) If they will not believe Moses and the prophets, Says Father Abraham, neither will they believe if one rise from the dead;
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If they will not believe the living word, the word of the living God, no likelihood that they should believe the word of a dead man, especially when they cannot be certain but it may be the devil, the father of lies and falshood.
If they will not believe the living word, the word of the living God, no likelihood that they should believe the word of a dead man, especially when they cannot be certain but it may be the Devil, the father of lies and falsehood.
But in this great business that concerns all mankind he is pleased to step out of his ordinary course to give us for once some extraordinary satisfaction, that all Ages afterward might be sufficiently convinced of the truth of Christs Resurrection from heaven and earth by the Testimony of the dead and living, that there might be no occasion hereafter to doubt for ever.
But in this great business that concerns all mankind he is pleased to step out of his ordinary course to give us for once Some extraordinary satisfaction, that all Ages afterwards might be sufficiently convinced of the truth of Christ Resurrection from heaven and earth by the Testimony of the dead and living, that there might be no occasion hereafter to doubt for ever.
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'tis not from their rising only, but from their going into the City, and there appearing unto many. For sure neither their journey nor appearance was to tell stories of the dead, what is done either in the grave, or heaven, or hell, to satisfie the curious soul with a discovery of those Chambers of silence,
it's not from their rising only, but from their going into the city, and there appearing unto many. For sure neither their journey nor appearance was to tell stories of the dead, what is done either in the grave, or heaven, or hell, to satisfy the curious soul with a discovery of those Chambers of silence,
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and divulge the greatness and glory of his Resurrection. When Moses and Elias appeared upon the holy Mount at Christs transfiguration, talking with him, St. Luke tells us, they spake of his decease which he should accomplish at Hierusalem, St. Luke ix. 31. And 'tis highly credible the discourse of these Saints with those to whom they appeared was of his Resurrection. Their going into the City was not meerly to shew themselves,
and divulge the greatness and glory of his Resurrection. When Moses and Elias appeared upon the holy Mount At Christ transfiguration, talking with him, Saint Lycia tells us, they spoke of his decease which he should accomplish At Jerusalem, Saint Lycia ix. 31. And it's highly credible the discourse of these Saints with those to whom they appeared was of his Resurrection. Their going into the city was not merely to show themselves,
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Nor is it probable that the Saints, whose business is to sing praise and glory to their Lord, should be silent at this point of time of any thing that might make to the advancement of his glory.
Nor is it probable that the Saints, whose business is to sing praise and glory to their Lord, should be silent At this point of time of any thing that might make to the advancement of his glory.
as St. Peter tells us of Christs own appearance after his Resurrection, as were chosen before of God, witnesses chosen for that purpose, Acts x. 41. that we may learn indeed to prize Gods favours,
as Saint Peter tells us of Christ own appearance After his Resurrection, as were chosen before of God, Witnesses chosen for that purpose, Acts x. 41. that we may Learn indeed to prize God's favours,
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For the similitude the first Resurrection, or the Resurrection of the soul from sin to righteousness bears to this of the dead bodies in the Text, we have it very like both for thing and order.
For the similitude the First Resurrection, or the Resurrection of the soul from since to righteousness bears to this of the dead bodies in the Text, we have it very like both for thing and order.
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'Tis sufficient for us to know so many Saints that slept arose to tell it, that so many Saints that are now asleep, St. Peter, and the Twelve, St. Paul, and five hundred brethren at once, all saw him after he was risen,
It's sufficient for us to know so many Saints that slept arose to tell it, that so many Saints that Are now asleep, Saint Peter, and the Twelve, Saint Paul, and five hundred brothers At once, all saw him After he was risen,
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so many millions have faln asleep in this holy Faith, so many slept and died for it, that it is thus abundantly testified both by the dead and living, both by life and death,
so many millions have fallen asleep in this holy Faith, so many slept and died for it, that it is thus abundantly testified both by the dead and living, both by life and death,
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and there is in the words evidence sufficient of four sorts of them, (1.) The victory over sin and death, both the Graves were opened; (2.) The Resurrection of the soul and body, the one in this life, the other at the end of it, many dead bodies that slept arose;
and there is in the words evidence sufficient of four sorts of them, (1.) The victory over since and death, both the Graves were opened; (2.) The Resurrection of the soul and body, the one in this life, the other At the end of it, many dead bodies that slept arose;
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(4.) The establishing us both in grace and glory, they appeared unto many. All these, says the Text, after his Resurrection, by the force and vertue of it.
(4.) The establishing us both in grace and glory, they appeared unto many. All these, Says the Text, After his Resurrection, by the force and virtue of it.
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Indeed, it seems the graves were opened, death almost vanquished, and the grave near overcome whilst he yet hung upon the Cross, before he was taken thence;
Indeed, it seems the graves were opened, death almost vanquished, and the grave near overcome while he yet hung upon the Cross, before he was taken thence;
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and calls in the Prophets testimony, 1 Cor. xv. 54. upon this 'tis he proclaims the triumph, ver. 55. O Death where is thy sting? O Grave where is thy victory? even upon the Resurrection of Iesus Christ, which he has been proving and proclaiming the whole Chapter through with all its benefits,
and calls in the prophets testimony, 1 Cor. xv. 54. upon this it's he proclaims the triumph, ver. 55. O Death where is thy sting? O Grave where is thy victory? even upon the Resurrection of Iesus christ, which he has been proving and proclaiming the Whole Chapter through with all its benefits,
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the chains of sin were loosed, the dominion of it shaken off, the Grave somewhat opened that we might see some light of grace through the cranies of it by Christs Passion, but we are not wholly set at liberty, not quite let out of it, the Grave-stone not perfectly removed from the mouth of it till the Angel at the Resurrection, or rather the Angel of the Covenant by his Resurrection remove it thence, remove our sins and iniquities clean from us.
the chains of since were loosed, the dominion of it shaken off, the Grave somewhat opened that we might see Some Light of grace through the cranies of it by Christ Passion, but we Are not wholly Set At liberty, not quite let out of it, the Gravestone not perfectly removed from the Mouth of it till the Angel At the Resurrection, or rather the Angel of the Covenant by his Resurrection remove it thence, remove our Sins and iniquities clean from us.
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So St. Paul infers it, That like as Christ was raised from the dead, by the glory of the father even so should we also walk in newness of life, Rom 6. 4. This Resurrection one of the ends of his;
So Saint Paul infers it, That like as christ was raised from the dead, by the glory of the father even so should we also walk in newness of life, Rom 6. 4. This Resurrection one of the ends of his;
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The Apostle interweaves our Resurrection with Christs, and Christs with ours, his as the cause of ours, ours as the effect of his, a good part of 1 Cor. 15. If Christ be risen, then we; if we, then he; if not he, not we; if not we, not he;
The Apostle interweaves our Resurrection with Christ, and Christ with ours, his as the cause of ours, ours as the Effect of his, a good part of 1 Cor. 15. If christ be risen, then we; if we, then he; if not he, not we; if not we, not he;
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And in the Text 'tis evident, no rising from the dead, how open soever the graves be, till after his Resurrection, that we may know to what Article of our faith we owe both our deliverance from death,
And in the Text it's evident, no rising from the dead, how open soever the graves be, till After his Resurrection, that we may know to what Article of our faith we owe both our deliverance from death,
and our deliverance into life here in soul, and hereafter in our bodies, by what with holy Iob to uphold our drooping spirits, our mangled, martyr'd, crazy bodies, by the faith of the Resurrection; that day, the day of the Gospel of good tidings to be remembred for ever.
and our deliverance into life Here in soul, and hereafter in our bodies, by what with holy Job to uphold our drooping spirits, our mangled, martyred, crazy bodies, by the faith of the Resurrection; that day, the day of the Gospel of good tidings to be remembered for ever.
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3. So much the rather in that 'tis a Day yet of greater joy, a messenger of all fulness of grace and glory to us, of the means of our sanctification (3.) of our rising Saints, living the lives of Saints, holy lives,
3. So much the rather in that it's a Day yet of greater joy, a Messenger of all fullness of grace and glory to us, of the means of our sanctification (3.) of our rising Saints, living the lives of Saints, holy lives,
He rose again, says St. Paul, for our justification, Rom. iv. 25. to regenerate us to a lively hope blessed be God for it, says St. Pet. i. 3. that we might be planted together in the likeness of his Resurrection, says St. Paul, Rom. vi. 5. grow up like him in righteousness and true holiness;
He rose again, Says Saint Paul, for our justification, Rom. iv. 25. to regenerate us to a lively hope blessed be God for it, Says Saint Pet. i. 3. that we might be planted together in the likeness of his Resurrection, Says Saint Paul, Rom. vi. 5. grow up like him in righteousness and true holiness;
as we have born the Image of the earthly, our vile body chang'd and fashioned like his glorious body according to the working, whereby he is able to subdue all things to himself, Phil. iii. 21. whereby in the day of his Resurrection he subdued death,
as we have born the Image of the earthly, our vile body changed and fashioned like his glorious body according to the working, whereby he is able to subdue all things to himself, Philip iii. 21. whereby in the day of his Resurrection he subdued death,
nay, it does not yet appear what we shall be by it, but when we shall appear we shall be like him, says St. Iohn, 1 Ioh. iii. 2. our righteousness and glory last for ever;
nay, it does not yet appear what we shall be by it, but when we shall appear we shall be like him, Says Saint John, 1 John iii. 2. our righteousness and glory last for ever;
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Not only grace and glory, but perseverance in the one, and eternity in the other, apparently no less accruing to us by the vertue and efficacy of his Resurrection; good news from the grave the while,
Not only grace and glory, but perseverance in the one, and eternity in the other, apparently no less accrueing to us by the virtue and efficacy of his Resurrection; good news from the grave the while,
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2. Many of them there are, that we may see it belongs not only to a few, to some particular persons; this many is but the usher to St. Pauls all, We shall all arise and stand before the judgment Seat of Christ, Rom. xiv. 10.
2. Many of them there Are, that we may see it belongs not only to a few, to Some particular Persons; this many is but the usher to Saint Paul's all, We shall all arise and stand before the judgement Seat of christ, Rom. xiv. 10.
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3. Saints bodies they are said to be, and they are our fellows, members of the same body, and if one member be honoured, all the other members are honoured with it, says St. Paul, 1 Cor. xii. 26. Indeed, the bodies of the Saints only shall rise with Christ, rise to enter into the holy City, but all shall rise, for all shall appear, every one to receive the things done in his body, according to that he hath done whether it be good or bad, 2 Cor. v. 10. they that have done good to the Resurrection of life,
3. Saints bodies they Are said to be, and they Are our Fellows, members of the same body, and if one member be honoured, all the other members Are honoured with it, Says Saint Paul, 1 Cor. xii. 26. Indeed, the bodies of the Saints only shall rise with christ, rise to enter into the holy city, but all shall rise, for all shall appear, every one to receive the things done in his body, according to that he hath done whither it be good or bad, 2 Cor. v. 10. they that have done good to the Resurrection of life,
and they that have done evil unto the Resurrection of damnation, says he that rose himself to day, St. Ioh. v. 29. For all that are in the graves shall hear his voice,
and they that have done evil unto the Resurrection of damnation, Says he that rose himself to day, Saint John v. 29. For all that Are in the graves shall hear his voice,
and shall come forth, ver. 28. none be left behind, though the best come first. The Saints have only the prerogative, not the only priviledge of the Resurrection.
and shall come forth, ver. 28. none be left behind, though the best come First. The Saints have only the prerogative, not the only privilege of the Resurrection.
and good and bad, how sad soever the ones dreams be, how full of terror soever be the wicked mans sleep in death, are both said to sleep, Ieroboam and Rehoboam, Baasha and Omri, and Ahab, and Ioram are said all of them to sleep with the Fathers as well as David, and Solomon, and Ioash, and Hezekiah, obdormierunt simul, they all sleep together the sleep of death,
and good and bad, how sad soever the ones dreams be, how full of terror soever be the wicked men sleep in death, Are both said to sleep, Jeroboam and Rehoboam, Baasha and Omri, and Ahab, and Ioram Are said all of them to sleep with the Father's as well as David, and Solomon, and Joash, and Hezekiah, obdormierunt simul, they all sleep together the sleep of death,
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Thus by the rising of the dead bodies of these Saints, so many rising, rising as men out of their sleep, not as Saints, out of a priviledge, we have one strong pledge of our Resurrection, of which they only lead the van after our great Captain the Lord Iesus Christ.
Thus by the rising of the dead bodies of these Saints, so many rising, rising as men out of their sleep, not as Saints, out of a privilege, we have one strong pledge of our Resurrection, of which they only led the van After our great Captain the Lord Iesus christ.
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It was not in obscuro, this thing was not, as St. Paul speaks, done in a corner, not in a house or Church-yard, (where are all the apparitious we now hear of) not in a Country Village, no not an ordinary City neither,
It was not in obscuro, this thing was not, as Saint Paul speaks, done in a corner, not in a house or Churchyard, (where Are all the apparitious we now hear of) not in a Country Village, no not an ordinary city neither,
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whether you take many for the many, or many people and folk together, or for such who were before chosen, as the Apostle speaks, to be witnesses, to whom the Resurrection should be reveal'd,
whither you take many for the many, or many people and folk together, or for such who were before chosen, as the Apostle speaks, to be Witnesses, to whom the Resurrection should be revealed,
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to give us a full knowledge and manifestation of a thing, so us'd, St. Iohn xiv. 21. Acts xxiii. 21. and xxiv. 1. when either persons or things really and truly appear before us.
to give us a full knowledge and manifestation of a thing, so used, Saint John xiv. 21. Acts xxiii. 21. and xxiv. 1. when either Persons or things really and truly appear before us.
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So the publickness of the place, the number and fitness of the persons, and the way and manner of appearance is evidence enough of their real Resurrection,
So the publicness of the place, the number and fitness of the Persons, and the Way and manner of appearance is evidence enough of their real Resurrection,
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and a second pledge to us that it concerns more than themselves, (though themselves were many, even the many they appeared to, too;) whole Cities, all Cities, holy and unholy, all the world, of which that City was but an emblem and signification;
and a second pledge to us that it concerns more than themselves, (though themselves were many, even the many they appeared to, too;) Whole Cities, all Cities, holy and unholy, all the world, of which that city was but an emblem and signification;
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Walking thenceforward in the ways of righteousness is going into the holy City, and the letting our righteousness so shine before men, that God may be glorified is the appearing unto many.
Walking thenceforward in the ways of righteousness is going into the holy city, and the letting our righteousness so shine before men, that God may be glorified is the appearing unto many.
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and amendment, evident and apparent to the world to as many as it any where converses with, that all may bear witness to it that it is truly risen with Christ, now lives with him.
and amendment, evident and apparent to the world to as many as it any where converses with, that all may bear witness to it that it is truly risen with christ, now lives with him.
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as he did upon the Cross, all is finished, the end is come, the Arch-Angel shall blow his Trumpet, the Graves open, the earth and Sea give forth their dead,
as he did upon the Cross, all is finished, the end is come, the Arch-Angel shall blow his Trumpet, the Graves open, the earth and Sea give forth their dead,
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For if we believe that Iesus died and rose again, even so them also that sleep in Iesus shall God bring with him, 1 Thess, iv. 14. and they shall come out of their Graves,
For if we believe that Iesus died and rose again, even so them also that sleep in Iesus shall God bring with him, 1 Thess, iv. 14. and they shall come out of their Graves,
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Indeed the ungodly and the wicked shall arise too, and appear before the great Tribunal, but not like these Saints, for into the holy City they shall not come:
Indeed the ungodly and the wicked shall arise too, and appear before the great Tribunal, but not like these Saints, for into the holy city they shall not come:
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Rise and come forth they shall, but go away into some place of horror, some gloomy valley of eternal sorrow, some dark dungeon of everlasting night, some den of Dragons and Devils, never to appear before God,
Rise and come forth they shall, but go away into Some place of horror, Some gloomy valley of Eternal sorrow, Some dark dungeon of everlasting night, Some den of Dragons and Devils, never to appear before God,
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and be walking the way of Gods commandments, walking to him, get us into the holy City to the holy place, make our humble appearance there, express the power of Christs Resurrection in our life, attend him through all the parts of it all our life long.
and be walking the Way of God's Commandments, walking to him, get us into the holy city to the holy place, make our humble appearance there, express the power of Christ Resurrection in our life, attend him through all the parts of it all our life long.
This the great business we are now going to, requires of us more particularly, to come to it like new rais'd bodies that had now shaken off all their dust, all dusty earthly thoughts, laid aside their Grave-cloths, all corrupt affections that any way involv'd them,
This the great business we Are now going to, requires of us more particularly, to come to it like new raised bodies that had now shaken off all their dust, all dusty earthly thoughts, laid aside their Graveclothes, all corrupt affections that any Way involved them,
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and stood up all new, all fitly composed for the holy City, drest up in holiness and newness of life, thus come forth to meet our new risen Saviour and appear before him.
and stood up all new, all fitly composed for the holy city, dressed up in holiness and newness of life, thus come forth to meet our new risen Saviour and appear before him.
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This the way to meet the benefits of his Passion and Resurrection: for coming so with these Saints out of their Graves, Christs Grave also shall open and give him to us, the Cup and Patine wherein his body lies as in a kind of Grave, shall display themselves and give him to us, the Spirit of Christ shall raise and and advance the holy Elements into lively Symbols which shall effectually present him to us,
This the Way to meet the benefits of his Passion and Resurrection: for coming so with these Saints out of their Graves, Christ Grave also shall open and give him to us, the Cup and Patine wherein his body lies as in a kind of Grave, shall display themselves and give him to us, the Spirit of christ shall raise and and advance the holy Elements into lively Symbols which shall effectually present him to us,
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and his grace and sweetness shall appear to many of us, to all of us that come in the habit of the Resurrection, in white Robes, with pure and holy hearts.
and his grace and sweetness shall appear to many of us, to all of us that come in the habit of the Resurrection, in white Robes, with pure and holy hearts.
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this the chief way to be made partakers of his Resurrection, and the fittest to declare both his Death and Resurrection, the power of them till his coming again.
this the chief Way to be made partakers of his Resurrection, and the Fittest to declare both his Death and Resurrection, the power of them till his coming again.
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And to declare and speak of them is the very duty of the day, the very Grave this day with open mouth professes Christ is risen, and gives praise for it, that it is no longer a land of darkness, but has let in light;
And to declare and speak of them is the very duty of the day, the very Grave this day with open Mouth Professes christ is risen, and gives praise for it, that it is no longer a land of darkness, but has let in Light;
But shall thy loving kindness, O Lord, be known in the dark, or shall the dead rise up again, and praise thee? yes, holy Prophet, they shall, they did to day:
But shall thy loving kindness, Oh Lord, be known in the dark, or shall the dead rise up again, and praise thee? yes, holy Prophet, they shall, they did to day:
Was it the business of the dead Saints to day to rise to wait upon their Lord, and shall not the living rise to bear them company? shall the whole City ring of it, out of dead mens mouths,
Was it the business of the dead Saints to day to rise to wait upon their Lord, and shall not the living rise to bear them company? shall the Whole city ring of it, out of dead men's mouths,
and shall not our Cities and Temples resound of it? shall they tell the wonders of the day, and we neither mind the day, nor wonders of it? surely some evil will befal us, as said the Lepers at the Gates of Samaria, if we hold our peace.
and shall not our Cities and Temples resound of it? shall they tell the wonders of the day, and we neither mind the day, nor wonders of it? surely Some evil will befall us, as said the Lepers At the Gates of Samaria, if we hold our peace.
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Open we our mouths and take the cup of salvation, as the Prophet calls it, the cup of thanksgiving, the Apostle stiles it, and call upon the name of the Lord.
Open we our mouths and take the cup of salvation, as the Prophet calls it, the cup of thanksgiving, the Apostle stile it, and call upon the name of the Lord.
Raise we all our thoughts, and desires, and endeavours to entertain him, go which way he shall send us, appear what he would have us, attend him whither soever he shall lead us;
Raise we all our thoughts, and Desires, and endeavours to entertain him, go which Way he shall send us, appear what he would have us, attend him whither soever he shall led us;
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our bodies out of the dust of death into the land of life, both souls and bodies into the holy City, the new Ierusalem, where there shall be no more death,
our bodies out of the dust of death into the land of life, both Souls and bodies into the holy city, the new Ierusalem, where there shall be no more death,
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NONLATINALPHABET, as holy Ignatius, a day of days, not only a high day, as the Iewish Easter, St. Ioh. xix. 31. but the highest of high days, highest of them all.
, as holy Ignatius, a day of days, not only a high day, as the Jewish Easter, Saint John xix. 31. but the highest of high days, highest of them all.
came forth like a Bridegroom, in the robes and face of joy, and rejoyced like a Giant, with the strength and violence of joy, exultavit, leapt and skipt for joy to run his course, Psal. xix. 5. as if he never had seen day before;
Come forth like a Bridegroom, in the robes and face of joy, and rejoiced like a Giant, with the strength and violence of joy, Exultavit, leapt and skipped for joy to run his course, Psalm xix. 5. as if he never had seen day before;
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only a little day spring from on high, as old Zachary saw and sung, never full and perfect day, the Kingdom and power of darkness never fully and wholly vanquished till this morning light, till this day-star,
only a little day spring from on high, as old Zachary saw and sung, never full and perfect day, the Kingdom and power of darkness never Fully and wholly vanquished till this morning Light, till this daystar,
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or this day's Sun arose, till Christ rose from the grave as the Sun from his Eastern bed to give us light, the light of grace and the light of glory, light everlasting.
or this day's Sun arose, till christ rose from the grave as the Sun from his Eastern Bed to give us Light, the Light of grace and the Light of glory, Light everlasting.
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Not one of the Fathers, says that devout and learned Bishop Andrews, that he had read (and he had read many) but interpret it of Easter day. The Church picks out this Psalm to day as a piece of service proper to it.
Not one of the Father's, Says that devout and learned Bishop Andrews, that he had read (and he had read many) but interpret it of Easter day. The Church picks out this Psalm to day as a piece of service proper to it.
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This is the Lords doing, and it is marvelous in our eyes, to which this day comes in presently and refers, applied both of them by Christ himself unto himself in three several places, St. Mat. xxi. 42. St. Mar. xii. 10. St. Luk. xx ▪ 17, rejected by the builders in his Passion, made 〈 ◊ 〉 head of the corner in his Resurrection;
This is the lords doing, and it is marvelous in our eyes, to which this day comes in presently and refers, applied both of them by christ himself unto himself in three several places, Saint Mathew xxi. 42. Saint Mar. xii. 10. Saint Luk. xx ▪ 17, rejected by the Builders in his Passion, made 〈 ◊ 〉 head of the corner in his Resurrection;
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as in the chiefest of his marvelous works. And being such, let us do it. Let not the Jews out-do us, let not them here rejoyce more in the figure, than we in the substance;
as in the chiefest of his marvelous works. And being such, let us do it. Let not the jews outdo us, let not them Here rejoice more in the figure, than we in the substance;
they in the shadow, than we in the Sun. 'Tis now properly Sunday, this day, ever since, a day lighted upon on purpose for us, by the Sun himself, to see wonderful things in,
they in the shadow, than we in the Sun. It's now properly Sunday, this day, ever since, a day lighted upon on purpose for us, by the Sun himself, to see wondered things in,
Abraham saw this day of Christs as well as Christmas, St. Ioh. viii. 56. saw it in Isaacs rising from under his hand, from death as in a figure, says the Apostle, Heb. xi. 19. saw it and was glad to see it, exceeding glad,
Abraham saw this day of Christ as well as Christmas, Saint John viii. 56. saw it in Isaacs rising from under his hand, from death as in a figure, Says the Apostle, Hebrew xi. 19. saw it and was glad to see it, exceeding glad,
(1.) The Day design'd; (2.) The Institution made; (3.) the Preeminence given it; (4.) The Institutor exprest; (5.) The ground intimated; (6.) The End annext. This is designs the day. Gods making that institutes it.
(1.) The Day designed; (2.) The Institution made; (3.) the Preeminence given it; (4.) The Institutor expressed; (5.) The ground intimated; (6.) The End annexed. This is designs the day. God's making that institutes it.
all days in the year, but the Feasts and Fasts, the Easter, the Pentecost, the Feast of Tabernacles, the great Kipparim in particular, to his service in particular among the Jews.
all days in the year, but the Feasts and Fasts, the Easter, the Pentecost, the Feast of Tabernacles, the great Kipparim in particular, to his service in particular among the jews.
Pascha nostrum immolatum; our Passeover is slain, and we must keep a Feast, we have an Easter, 1 Cor. v. 7, 8. We have the Lords day thence, Rev. i. 10. and we may be in the spirit upon it;
Pascha nostrum immolatum; our Passover is slave, and we must keep a Feast, we have an Easter, 1 Cor. v. 7, 8. We have the lords day thence, Rev. i. 10. and we may be in the Spirit upon it;
a first day of the week, and we may break bread, Act. xx. 7. and make collections upon it, 1 Cor. xvi. 1, 2. Panem frangere, and Collectas facere, make meetings, and celebrate Sacraments upon it.
a First day of the Week, and we may break bred, Act. xx. 7. and make collections upon it, 1 Cor. xvi. 1, 2. Bread frangere, and Collectas facere, make meetings, and celebrate Sacraments upon it.
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We have the Apostles at their Pentecost, Acts ii. 1. St. Paul after that, making a journey to be at it, Acts xx. 16. the Spirit descending on it, to sanctifie it particularly to Gods service, to take it,
We have the Apostles At their Pentecost, Acts ii. 1. Saint Paul After that, making a journey to be At it, Acts xx. 16. the Spirit descending on it, to sanctify it particularly to God's service, to take it,
as it were, away from the Iewish into the Christian Kalendar. We have a hodie natus est, a day for Christs being born taken up from the examples of an Host of Angels, St. Luk. ii. 10. by all Christian people (for I can scarce call them Christians any of them that deny it) ever since;
as it were, away from the Jewish into the Christian Calendar. We have a hodie Born est, a day for Christ being born taken up from the Examples of an Host of Angels, Saint Luk. ii. 10. by all Christian people (for I can scarce call them Christians any of them that deny it) ever since;
nay, and Fasts too upon Christs in diebus illis jejunabunt, his particular injunction of them, St. Luk. v. 35. days all particularly made for his own service.
nay, and Fasts too upon Christ in diebus illis jejunabunt, his particular injunction of them, Saint Luk. v. 35. days all particularly made for his own service.
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The fault that the Apostle finds with the Galatians, Gal. iv. 10. for observing Days, and Months, and Times, and Years, was for the observing the Jewish ones, not the Christian,
The fault that the Apostle finds with the Galatians, Gal. iv. 10. for observing Days, and Months, and Times, and years, was for the observing the Jewish ones, not the Christian,
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Then this stone, upon whose exaltation this day is founded, was cut out of the mountain without hands, Dan. ii. 34. Christs body fram'd without mans help.
Then this stone, upon whose exaltation this day is founded, was Cut out of the mountain without hands, Dan. ii. 34. Christ body framed without men help.
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Nolumus hunc, take him who will, we will not have him; disallowed indeed then of men, says S. Peter, 1. Pet. 2. 4. 4. To the day of the Gospel, the whole time wherein that glorious light displaies it self to all the corners of the world.
Nolumus hunc, take him who will, we will not have him; disallowed indeed then of men, Says S. Peter, 1. Pet. 2. 4. 4. To the day of the Gospel, the Whole time wherein that glorious Light displays it self to all the corners of the world.
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as St. Hierom speaks, post tristia Sabbata, out of the sad Iewish Sabbath, after the sad Saturday of Christs Passion to the primacy over the other days.
as Saint Hieronymus speaks, post Tristia Sabbath, out of the sad Jewish Sabbath, After the sad Saturday of Christ Passion to the primacy over the other days.
6. To the day of the general Resurrection, when this stone, elect and precious, as St. Peter stiles it, shall appear in its full brightness and glory to all the corners of the earth, at which day we are bid by our Saviour to look up and lift up our heads, S. Luk. xxi. 28. that is, to rejoyce and be glad when we see it coming.
6. To the day of the general Resurrection, when this stone, elect and precious, as Saint Peter stile it, shall appear in its full brightness and glory to all the corners of the earth, At which day we Are bid by our Saviour to look up and lift up our Heads, S. Luk. xxi. 28. that is, to rejoice and be glad when we see it coming.
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7. To Christ himself it is applied, the day in this verse as well as the stone in ver. 22. He is both Daniels and David stone, Zacharies and Davids day-spring or day. Ego sum dies, St. Ambrose reads it for Ego lux, I am the day, and he that walketh in the day, in me, he stumbleth not, St. Ioh. xi. 9.
7. To christ himself it is applied, the day in this verse as well as the stone in ver. 22. He is both Daniel's and David stone, Zacharies and Davids dayspring or day. Ego sum dies, Saint Ambrose reads it for Ego lux, I am the day, and he that walks in the day, in me, he stumbleth not, Saint John xi. 9.
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Then the stone so lately rejected by the builders became the head stone of the corner, the head of the Church, to unite both corners of the building, Iews and Gentiles, into one holy Temple: then were the hearts of the Disciples fill'd with joy and gladness, St. Ioh. xx. 20. the Prophesie here fulfill'd, the joys completed in the exaltation of the Son of David, which the Jewish people here began for the exaltation of David, but prophesied of Christs,
Then the stone so lately rejected by the Builders became the head stone of the corner, the head of the Church, to unite both corners of the building, Iews and Gentiles, into one holy Temple: then were the hearts of the Disciples filled with joy and gladness, Saint John xx. 20. the Prophesy Here fulfilled, the Joys completed in the exaltation of the Son of David, which the Jewish people Here began for the exaltation of David, but prophesied of Christ,
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The Incarnation, the Nativity, the Passion, the time of the Gospel, the Sunday or Lords day, the day of the Universal Resurrection, the particular days of Gods mercy to us are all days of Gods making,
The Incarnation, the Nativity, the Passion, the time of the Gospel, the Sunday or lords day, the day of the Universal Resurrection, the particular days of God's mercy to us Are all days of God's making,
Of common days 'tis said only that they be or are, so the evening and the morning were the first day, Gen. i. 5. and the evening and the morning were the second day, ver. 8. and so of all the rest.
Of Common days it's said only that they be or Are, so the evening and the morning were the First day, Gen. i. 5. and the evening and the morning were the second day, ver. 8. and so of all the rest.
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So Deus fecit Dominum & Christum, God is said to have made our Saviour Lord and Christ, Acts ii. 36. and of Christ that fecit nos Reges & Sacerdotes, that he made us, that is, ordained, us Kings and Priests, as God had him both Lord and Christ, and upon this day both;
So Deus fecit Dominum & Christ, God is said to have made our Saviour Lord and christ, Acts ii. 36. and of christ that fecit nos Reges & Sacerdotes, that he made us, that is, ordained, us Kings and Priests, as God had him both Lord and christ, and upon this day both;
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Thus facere diem Sabbati, Deut. v. 15. & Pascha facere, St. Mat. xxvi. 18. is to keep the Sabbath and the Passeover; what is there in Latine to make the Sabbath and the Passeover, in our English is to keep them, to make up,
Thus facere diem Sabbath, Deuteronomy v. 15. & Pascha facere, Saint Mathew xxvi. 18. is to keep the Sabbath and the Passover; what is there in Latin to make the Sabbath and the Passover, in our English is to keep them, to make up,
The most holy Feast of Easter the good Emperour Constantine calls it four times in one Epistle to all the Churches, Solenne nostrae religionis festum, a little after, the solemn Feast of our Religion, by which we hold our hopes of immortality, the very day of all our Religion and our hope.
The most holy Feast of Easter the good Emperor Constantine calls it four times in one Epistle to all the Churches, Solemn Nostrae Religion Festum, a little After, the solemn Feast of our Religion, by which we hold our hope's of immortality, the very day of all our Religion and our hope.
and to day rose so much sooner, restored those hours to lengthen, or encreased it beams to enlighten this glorious Day in the opinion or else Rhetorick of Chrysologus, Eusebius, and St. Augustine. If so, it was The Day indeed, none like it ever since;
and to day rose so much sooner, restored those hours to lengthen, or increased it beams to enlighten this glorious Day in the opinion or Else Rhetoric of Chrysologus, Eusebius, and Saint Augustine. If so, it was The Day indeed, none like it ever since;
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who is also stiled the Sun in the strictest spelling, The Sun of righteousness; needs must it be a glorious day indeed which is gilded with so much light, so many glorious Rays.
who is also styled the Sun in the Strictest spelling, The Sun of righteousness; needs must it be a glorious day indeed which is gilded with so much Light, so many glorious Rays.
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All days were night before, nothing but dark clouds and shadows under the Law of Moses, nothing but a long unevitable night under the Law of nature, nothing but a disconsolate night of sorrow under the power of sin and darkness, this was the first bright day that dispell'd all darkness quite.
All days were night before, nothing but dark Clouds and shadows under the Law of Moses, nothing but a long unevitable night under the Law of nature, nothing but a disconsolate night of sorrow under the power of since and darkness, this was the First bright day that dispelled all darkness quite.
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But when he sets the Note himself, and gives the Article, then to be sure 'tis somewhat more than ordinary, somewhat he would have us to observe above the rest.
But when he sets the Note himself, and gives the Article, then to be sure it's somewhat more than ordinary, somewhat he would have us to observe above the rest.
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Palicarpus, that Angel, as is conceived, of the Church of Smyrna, Rev. ii. 8. kept Easter, saith Ireneaeus, with St. Iohn, and with the rest of the Apostles, Euseb. l. 5. c. 26. The great difference about the time of keeping Easter between the Eastern and the Western Churches was grounded upon the different keeping of it by the two great Apostles, St. Peter and St. Iohn: St. Iohn keeping it after one reckoning, St Peter after another;
Palicarpus, that Angel, as is conceived, of the Church of Smyrna, Rev. ii. 8. kept Easter, Says Ireneaeus, with Saint John, and with the rest of the Apostles, Eusebius l. 5. c. 26. The great difference about the time of keeping Easter between the Eastern and the Western Churches was grounded upon the different keeping of it by the two great Apostles, Saint Peter and Saint John: Saint John keeping it After one reckoning, Saint Peter After Another;
St. Iohn keeping it, after the Jewish reckoning, upon the fourteenth of the month Abib: St. Peter much after the accompt as now it stands, upon the Sunday following;
Saint John keeping it, After the Jewish reckoning, upon the fourteenth of the Monn Abib: Saint Peter much After the account as now it Stands, upon the Sunday following;
NONLATINALPHABET, Which day (says he) ever since the first day of his Passion we have kept untill this present, We have received it of our Saviour, says he a little after.
, Which day (Says he) ever since the First day of his Passion we have kept until this present, We have received it of our Saviour, Says he a little After.
And that so it was either from his own command, or from his Apostles, the whole practise of the Church is ground enough, in all Ages still observing it,
And that so it was either from his own command, or from his Apostles, the Whole practice of the Church is ground enough, in all Ages still observing it,
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and some in Barns and Stables, and some in Goales, keeping it as they could, says Eusebius; so scrupulous were they of omitting that day upon any hand that the Lord had made them:
and Some in Barns and Stables, and Some in Goals, keeping it as they could, Says Eusebius; so scrupulous were they of omitting that day upon any hand that the Lord had made them:
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5. Especially made upon such an occasion as this day was. This day; What day is this? The day wherein the Stone that was disallowed by Men was approved of God, and exalted to the head of the corner. Wherein the chief corner stone of Sion was laid,
5. Especially made upon such an occasion as this day was. This day; What day is this? The day wherein the Stone that was disallowed by Men was approved of God, and exalted to the head of the corner. Wherein the chief corner stone of Sion was laid,
His being delivered for our offences had been nothing if he had not been raised again for our Iustification, as it is Rom. iv. 25. 'Tis to this day we owe our Justification;
His being Delivered for our offences had been nothing if he had not been raised again for our Justification, as it is Rom. iv. 25. It's to this day we owe our Justification;
'tis from this day we are made just, and holy, from this Stones being made the head stone of the corner we made lively stones, built up into a spiritual house or building,
it's from this day we Are made just, and holy, from this Stones being made the head stone of the corner we made lively stones, built up into a spiritual house or building,
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Our faith and hope, our souls and spirits are all raised by this days raising, we are all made by this days being made, we had else better never have been made,
Our faith and hope, our Souls and spirits Are all raised by this days raising, we Are all made by this days being made, we had Else better never have been made,
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Indeed he more properly makes the Feast, and we the Fast, for he only gives the occasion of the one, and we of the other; he benefits, and we sins; Deus nobis haec otia fecit.
Indeed he more properly makes the Feast, and we the Fast, for he only gives the occasion of the one, and we of the other; he benefits, and we Sins; Deus nobis haec Leisure fecit.
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Three Points we told you we would consider in it, Exultemus, laetemur and in eâ. Three parts in our Office, rejoycing, gladness, and the right ordering both. Outward expression, inward gladness, and right placing them.
Three Points we told you we would Consider in it, Exultemus, laetemur and in eâ. Three parts in our Office, rejoicing, gladness, and the right ordering both. Outward expression, inward gladness, and right placing them.
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Both words, I confess, NONLATINALPHABET and NONLATINALPHABET, in the Septuagint, & e•ultemus, & laetemur in the Latine, have something outward in them;
Both words, I confess, and, in the septuagint, & e•ultemus, & laetemur in the Latin, have something outward in them;
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yet exultemus, is more for the outward, laetemur, somewhat more within, a joy of the heart with some dilatation only of it, Laetitia quasi latitia, a stretching out the heart, and sending forth the Spirits;
yet Exultemus, is more for the outward, laetemur, somewhat more within, a joy of the heart with Some dilatation only of it, Laetitia quasi Latitia, a stretching out the heart, and sending forth the Spirits;
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Out into the mouth to sing forth his praise, in Psalms, and Hymns, and spiritual Songs, Eph. v. 19. Out into the hands to send portions to the poor for whom nothing is prepared, Nehem. viii. 10. Out into the feet to go up to the House of God with the Posture as well as the voice of joy and gladness, to go up with haste, to worship with reverence, to stand up chearfully at the Hymns and Songs of Praise.
Out into the Mouth to sing forth his praise, in Psalms, and Hymns, and spiritual Songs, Ephesians v. 19. Out into the hands to send portions to the poor for whom nothing is prepared, Nehemiah viii. 10. Out into the feet to go up to the House of God with the Posture as well as the voice of joy and gladness, to go up with haste, to worship with Reverence, to stand up cheerfully At the Hymns and Songs of Praise.
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Praise the Lord O my soul, and all that is within me praise his holy name, Psal. ciii. 1. Our souls magnifie the Lord, our Spirits rejoyce in God our Saviour, our memory recollect and call to mind his benefits,
Praise the Lord Oh my soul, and all that is within me praise his holy name, Psalm ciii. 1. Our Souls magnify the Lord, our Spirits rejoice in God our Saviour, our memory recollect and call to mind his benefits,
and what he has done for us, our hearts evaporate into holy flames, and ardent affections and desires after him, our wills henceforward to give up themselves wholly to him as to their only hope and joy.
and what he has done for us, our hearts evaporate into holy flames, and Ardent affections and Desires After him, our wills henceforward to give up themselves wholly to him as to their only hope and joy.
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not worthy to rise at the Resurrection of the just, who will not rise to day in the Congregation of the righteous to testifie his joy and gladness in the Resurrection of his Saviour, and his own.
not worthy to rise At the Resurrection of the just, who will not rise to day in the Congregation of the righteous to testify his joy and gladness in the Resurrection of his Saviour, and his own.
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all benefits of Christ were this day sealed unto us, all his promises made good, all so hang upon this day, that without it, we of all men, says the Apostle, had been most miserable; none so fool'd,
all benefits of christ were this day sealed unto us, all his promises made good, all so hang upon this day, that without it, we of all men, Says the Apostle, had been most miserable; none so fooled,
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If we will not be glad when he commands us, certainly we will do nothing that he commands us, especially when he gives us so great occasion of joy when he commands it.
If we will not be glad when he commands us, Certainly we will do nothing that he commands us, especially when he gives us so great occasion of joy when he commands it.
The very Angels themselves put on this day the white garments of joy and gladness, we find them in them, St. Luke xxiv. 4. Rejoyce lastly to day, because this day is the first of all our Lords days ever since.
The very Angels themselves put on this day the white garments of joy and gladness, we find them in them, Saint Lycia xxiv. 4. Rejoice lastly to day, Because this day is the First of all our lords days ever since.
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this the great yearly anniversary of that weekly Festival, the time as near as the Paschal circle can bring it to the time that the Resurrection fell upon.
this the great yearly anniversary of that weekly Festival, the time as near as the Paschal circle can bring it to the time that the Resurrection fell upon.
For these, and for this day, so made to mind us of all these, let us now take up the resolution of these pious souls, We will rejoyce and be glad in it, in the day, and on the day, and for the day; that's the very work and business of the day, opus diei in die suo, the proper work of the day in the day it self.
For these, and for this day, so made to mind us of all these, let us now take up the resolution of these pious Souls, We will rejoice and be glad in it, in the day, and on the day, and for the day; that's the very work and business of the day, opus Die in die Sue, the proper work of the day in the day it self.
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This is the day which the Lord made, and all Christians observed for the celebration of this holy Banquet and Communion; Never let the day pass without it;
This is the day which the Lord made, and all Christians observed for the celebration of this holy Banquet and Communion; Never let the day pass without it;
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You may see this people in the Psalm within one verse, blessing him that cometh in the name of the Lord, blessing the Minister that comes with it, wishing him and all the rest that be of the House of the Lord good luck with their business, Gods assistance in his Office and Administration.
You may see this people in the Psalm within one verse, blessing him that comes in the name of the Lord, blessing the Minister that comes with it, wishing him and all the rest that be of the House of the Lord good luck with their business, God's assistance in his Office and Administration.
And in the next verse calling out aloud, God is the Lord which hath shewed us light, Bind the Sacrifice with cords even to the horns of the Altar, God has shewed us light,
And in the next verse calling out aloud, God is the Lord which hath showed us Light, Bind the Sacrifice with cords even to the horns of the Altar, God has showed us Light,
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even unto our blouds, if God call to it, all our fat and entrails, the inwards of our souls, our hearts and all our inward spirits, the fat of our estates, our good works and best actions, the best we have, the best we can do, all we have,
even unto our bloods, if God call to it, all our fat and entrails, the inward of our Souls, our hearts and all our inward spirits, the fat of our estates, our good works and best actions, the best we have, the best we can do, all we have,
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Turn all our rejoycings into thanks and praise, make it a day of praise, that so rejoycing worthily this day we may be thought worthy to rejoyce in that day, opening and dilating our hearts and mouths with joy to day, in this day of Christs particular Resurrection, we may have them fill'd with joy and gladness at the day of the general Resurrection, this day of the Lord convey us over happily to that, these our imperfect joys be advanced or translated into everlasting ones, into a day where there is no night, no sorrow,
Turn all our rejoicings into thanks and praise, make it a day of praise, that so rejoicing worthily this day we may be Thought worthy to rejoice in that day, opening and dilating our hearts and mouths with joy to day, in this day of Christ particular Resurrection, we may have them filled with joy and gladness At the day of the general Resurrection, this day of the Lord convey us over happily to that, these our imperfect Joys be advanced or translated into everlasting ones, into a day where there is no night, no sorrow,
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He is risen, He is not here, are the words that disperse the clouds and clear up the day, make it so clear, that Videtur mihi hic dies caeteris diebus esse lucidior, says St. Augustine, Sol mundo clarior illuxisse, astra, quo { que } omnia & elementa laetari. Never any day so bright.
He is risen, He is not Here, Are the words that disperse the Clouds and clear up the day, make it so clear, that Videtur mihi hic dies caeteris diebus esse lucidior, Says Saint Augustine, Sol mundo Clarior illuxisse, Astra, quo { que } omnia & Elementa Rejoice. Never any day so bright.
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The Angels themselves to day put on their glorious Apparrel, bright shining Robes to celebrate this glorious Festival at the grave, ver. 3. A place where they this day day strive to sit:
The Angels themselves to day put on their glorious Apparel, bright shining Robes to celebrate this glorious Festival At the grave, ver. 3. A place where they this day day strive to fit:
They need comfort and encouragement, direction and other assistance too. They lie open to fears and troubles, to errors and mistakes often in their seekings.
They need Comfort and encouragement, direction and other assistance too. They lie open to fears and Troubles, to errors and mistakes often in their seekings.
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Somewhat (1.) to disperse the fears. Somewhat (2.) to approve and encourage the endeavours. Somewhat (3.) to correct the search. Somewhat (4.) to inform the judgments. Somewhat (5.) to confirm the faith of those who here seek,
Somewhat (1.) to disperse the fears. Somewhat (2.) to approve and encourage the endeavours. Somewhat (3.) to correct the search. Somewhat (4.) to inform the Judgments. Somewhat (5.) to confirm the faith of those who Here seek,
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St. Matthew 's Angel sate upon the stone which was rolled away from the mouth of the Sepulchre, ver. 2. St. Mark 's sate on the right side of the Sepulchre within, Chap. xvi. ver. 5. St. Luke 's Angels stood by the women as they stood perplexed in the Sepulchre, St. Luke 's xxiv. 4. And St. Iohn speaks of two Angels more, the one sitting at the head, the other at the feet where the body of Iesus had lain.
Saint Matthew is Angel sat upon the stone which was rolled away from the Mouth of the Sepulchre, ver. 2. Saint Mark is sat on the right side of the Sepulchre within, Chap. xvi. ver. 5. Saint Lycia is Angels stood by the women as they stood perplexed in the Sepulchre, Saint Luke is xxiv. 4. And Saint John speaks of two Angels more, the one sitting At the head, the other At the feet where the body of Iesus had lain.
These pious women mention'd here come early to the Sepulchre to embalm their Masters Body; whilst they yet stood without for fear, this Angel in the Text that sate before the door upon the stone he had rolled away, invites them to come in, where they were no sooner entred,
These pious women mentioned Here come early to the Sepulchre to embalm their Masters Body; while they yet stood without for Fear, this Angel in the Text that sat before the door upon the stone he had rolled away, invites them to come in, where they were no sooner entered,
and is he remembred by St. Mark, when they had a while perus'd the bowels of the grave, and found nothing there but the desolate linnen in which their Lords body had been wrapt, being somewhat perplexed at the business they were comforted by two other Angels, which immediately appear'd to resolve their doubts,
and is he remembered by Saint Mark, when they had a while perused the bowels of the grave, and found nothing there but the desolate linen in which their lords body had been wrapped, being somewhat perplexed At the business they were comforted by two other Angels, which immediately appeared to resolve their doubts,
and sent them to the Disciples to tell the news, and are those spoken of by St. Luke; whereupon away they hast, only Mary Magdalen returns again with St. Peter and St. Iohn, who having lookt and entred into the grave, away they goe,
and sent them to the Disciples to tell the news, and Are those spoken of by Saint Lycia; whereupon away they hast, only Marry Magdalen returns again with Saint Peter and Saint John, who having looked and entered into the grave, away they go,
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But thus you see Angels are all ministring Spirits, sent forth to minister for them, who shall be heirs of salvation, as the Apostle tells us, Heb i. 14. They stand by us when we think not of them.
But thus you see Angels Are all ministering Spirits, sent forth to minister for them, who shall be Heirs of salvation, as the Apostle tells us, Hebrew i. 14. They stand by us when we think not of them.
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A good Item (3.) too for our good behaviour, to carry our selves well, soberly, modestly, piously in all conditions, because of the Angels as the Apostle speaks, 1 Cor. xi. 10. that thus stand about us, that are every where so near us.
A good Item (3.) too for our good behaviour, to carry our selves well, soberly, modestly, piously in all conditions, Because of the Angels as the Apostle speaks, 1 Cor. xi. 10. that thus stand about us, that Are every where so near us.
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He does not always delay his mercy till we beg it, he prevents us with his loving kindness, Psal. ciii. He did so (to be sure) to day by sending it by such Messengers.
He does not always Delay his mercy till we beg it, he prevents us with his loving kindness, Psalm ciii. He did so (to be sure) to day by sending it by such Messengers.
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Angels have wings (so they were grav'd and painted in the Tabernacle and the Temple, ) His comforts had so too, to day. The message of the Resurrection, the greatest of our comforts could not upon this account come by a better hand.
Angels have wings (so they were graved and painted in the Tabernacle and the Temple,) His comforts had so too, to day. The message of the Resurrection, the greatest of our comforts could not upon this account come by a better hand.
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Angels are glorious things, honourable Embassadors; and such are not sent on petty errands; nor can that embassie be slight, on which such persons come.
Angels Are glorious things, honourable ambassadors; and such Are not sent on Petty errands; nor can that embassy be slight, on which such Persons come.
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It was an Angel that shut the Gates of Paradise against us, and drove us thence into the Territories of the grave; the more convenient sure that the Angel again should roll away the stone, and open the gates of Heaven out of those confines of death into which he drave us.
It was an Angel that shut the Gates of Paradise against us, and drove us thence into the Territories of the grave; the more convenient sure that the Angel again should roll away the stone, and open the gates of Heaven out of those confines of death into which he drave us.
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He had (2.) been imploy'd in the news of our Lords Incarnation and first birth out of the womb; the fitter to be sent with the tidings of his Resurrection and second birth out of the grave.
He had (2.) been employed in the news of our lords Incarnation and First birth out of the womb; the fitter to be sent with the tidings of his Resurrection and second birth out of the grave.
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for the greater convenience; (3.) and so the greater confirmation of the Analogie of our faith; for the greater advantage, (4.) and so our greater and readier acceptance of it, was this first news of the Resurrection given us by an Angel, though nor men,
for the greater convenience; (3.) and so the greater confirmation of the Analogy of our faith; for the greater advantage, (4.) and so our greater and Readier acceptance of it, was this First news of the Resurrection given us by an Angel, though nor men,
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Angels certainly the fittest of the two, they the fittest for the news, and yet methinks meaner Embassadors might be fitter for the Persons to whom 'tis told.
Angels Certainly the Fittest of the two, they the Fittest for the news, and yet methinks meaner ambassadors might be fitter for the Persons to whom it's told.
though I must tell you too, such women as these, such who out-run the Apostles themselves in affection and duty to their Lord, whose love triumphs over the power of death, whose early piety prevents the morning watch and shames the Sun, are company for Angels to make up their Choires.
though I must tell you too, such women as these, such who outrun the Apostles themselves in affection and duty to their Lord, whose love Triumphos over the power of death, whose early piety prevents the morning watch and shames the Sun, Are company for Angels to make up their Choirs.
But it is not without reason that the Angel first appears to women, that they are honour'd here with the first news of a Resurrection. There's a mystery in it.
But it is not without reason that the Angel First appears to women, that they Are honoured Here with the First news of a Resurrection. There's a mystery in it.
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The woman was first deceiv'd by an Angel of darkness, 'twas therefore most convenient she should first be undeceived by an Angel of light. The woman (2.) was the first that fell, somewhat the more requisite that she should hear first of the hopes to rise again.
The woman was First deceived by an Angel of darkness, 'twas Therefore most convenient she should First be undeceived by an Angel of Light. The woman (2.) was the First that fell, somewhat the more requisite that she should hear First of the hope's to rise again.
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Thus does the Eternal Goodness contrive all things for us with order and convenience, & respondent ultima primis, and all things answer one another first and last.
Thus does the Eternal goodness contrive all things for us with order and convenience, & respondent ultima Primis, and all things answer one Another First and last.
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But what? those two great Apostles not so highly favour'd as poor silly women? What's Mary Magdalene the sinner too among the rest, preferr'd above them? 'Tis so, Women,
But what? those two great Apostles not so highly favoured as poor silly women? What's Marry Magdalene the sinner too among the rest, preferred above them? It's so, Women,
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Four things here there were, that possibly they might fear, (1.) The glorious presence of the Angel; (2.) The ghastly countenances of the Souldiers, (3.) The unsetled face of the yet almost quaking Earth, (4.) and the sad sight and horror of the grave. Yet fear not says the Angel, not any of these.
Four things Here there were, that possibly they might Fear, (1.) The glorious presence of the Angel; (2.) The ghastly countenances of the Soldiers, (3.) The unsettled face of the yet almost quaking Earth, (4.) and the sad sighed and horror of the grave. Yet Fear not Says the Angel, not any of these.
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Angels are our fellow-servants, and of our brethren that bear the testimony of Iesus as well as we, Rev. xix. 10. We need not fear them, they'l do us no hurt;
Angels Are our Fellow servants, and of our brothers that bear the testimony of Iesus as well as we, Rev. xix. 10. We need not Fear them, They'll do us no hurt;
as Fear not Zacharias, St. Luke i. 13. and ver. 30. Fear not Mary, and fear not to the Shepheards, St. Luke ii. 10. All is not so well between Heaven and us as should be, all not so wholly well but that we may be afraid sometimes of a messenger from thence.
as fear not Zacharias, Saint Lycia i. 13. and for. 30. fear not Marry, and Fear not to the Shepherds, Saint Lycia ii. 10. All is not so well between Heaven and us as should be, all not so wholly well but that we may be afraid sometime of a Messenger from thence.
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for any that seek Iesus which was crucified, or hope to see the face and enjoy the company of Holy Angels; though some now a days are much scar'd with such a garment,
for any that seek Iesus which was Crucified, or hope to see the face and enjoy the company of Holy Angels; though Some now a days Are much scared with such a garment,
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They indeed had reason to be afraid, that the earth that trembled under them should gape and swallow them, that the grave they kept, being now miraculously opened might presently devour them:
They indeed had reason to be afraid, that the earth that trembled under them should gape and swallow them, that the grave they kept, being now miraculously opened might presently devour them:
Nay the very innocent brightness and whites in which the Angel then appear'd, might easily strike into them a sad reflection and terror of their own guilt,
Nay the very innocent brightness and whites in which the Angel then appeared, might Easily strike into them a sad reflection and terror of their own guilt,
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and confound them with it. (and I am afraid when the Angels long white Garment does so still, 'tis to such guilty Souls and Consciences as these Souldiers that it does so;
and confound them with it. (and I am afraid when the Angels long white Garment does so still, it's to such guilty Souls and Consciences as these Soldiers that it does so;
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And ye good innocent souls, ye good women, fear not ye, your own innocence will guard you, these Souldiers shall do you no hurt, their shaking hands cannot wield their weapons,
And you good innocent Souls, you good women, Fear not you, your own innocence will guard you, these Soldiers shall do you no hurt, their shaking hands cannot wield their weapons,
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But though the earth were mov'd, and though the hills were carried into the midst of the Sea, yet God is our hope, the Lord is our strength, and we will not, therefore, fear, says David, Psal. xlvi. 1, 2. No, though the waters thereof rage and swell,
But though the earth were moved, and though the hills were carried into the midst of the Sea, yet God is our hope, the Lord is our strength, and we will not, Therefore, Fear, Says David, Psalm xlvi. 1, 2. No, though the waters thereof rage and swell,
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and though the mountains shake at the tempest of the same, do earth what it can to fright us, God is a present help in trouble, Why then should ye be afraid? Fear not.
and though the Mountains shake At the tempest of the same, do earth what it can to fright us, God is a present help in trouble, Why then should you be afraid? fear not.
And indeed, Ye who dare seek Iesus that was crucified, amidst Swords, and Spears, and Graves, of what can you be afraid? He that dreads not death needs fear nothing.
And indeed, You who Dare seek Iesus that was Crucified, amid Swords, and Spears, and Graves, of what can you be afraid? He that dreads not death needs Fear nothing.
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and danger, and ruine, He cannot fear; Illum si fractus illabatur orbis, impavidum ferient ruinae; The World it self, though it should fall upon him, cannot astonish him.
and danger, and ruin, He cannot Fear; Ilum si fractus illabatur Orbis, impavidum ferient ruinae; The World it self, though it should fallen upon him, cannot astonish him.
For the Chambers of Death, ever since the time that Christ lay in them, lie open for a return, are but places of retreat frome noise and trouble, places for the Pilgrims of the earth to visit, only to see where the Lord lay. Thus is every Comma in the Text an Argument against all fears that shall at any time stop our course in seeking Jesus that was crucified.
For the Chambers of Death, ever since the time that christ lay in them, lie open for a return, Are but places of retreat from noise and trouble, places for the Pilgrim's of the earth to visit, only to see where the Lord lay. Thus is every Comma in the Text an Argument against all fears that shall At any time stop our course in seeking jesus that was Crucified.
as if you were doing ill, but I commend you for it, for 'tis well that you seek Iesus which was crucified, you need not be afraid, you do well to do it.
as if you were doing ill, but I commend you for it, for it's well that you seek Iesus which was Crucified, you need not be afraid, you do well to do it.
1. The come here to his Sepulchre; they not only follow'd him to his grave a day or two ago, (the common office we pay to a departed friend) but to day they come again to renew their duties, and repeat their tears.
1. The come Here to his Sepulchre; they not only followed him to his grave a day or two ago, (the Common office we pay to a departed friend) but to day they come again to renew their duties, and repeat their tears.
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They had bought rich Spices, and sweet ointments, and had brought them with them to anoint him, St. Mar. xvi. 1. They were resolved to be at charges with him.
They had bought rich Spices, and sweet ointments, and had brought them with them to anoint him, Saint Mar. xvi. 1. They were resolved to be At charges with him.
(1.) If they follow him day after day. (2.) If their devotions be so eager on him, that they give him their attendance at the earliest hours, suffer not their eyes to sleep,
(1.) If they follow him day After day. (2.) If their devotions be so eager on him, that they give him their attendance At the earliest hours, suffer not their eyes to sleep,
nor their eye-lids to slumber, nor the temples of their head to take any rest till they have found him. (3.) If neither the fear or shame of men can keep them from Him. (4.) If the Grave it self be more their desire than their fear, willing to be dissolved to be with him. (5.) If shame for his name be (as it was to the Apostles ) the matter of their rejoycing. (6.) If for his sake they spare no cost upon his Altars which represent his Tombe,
nor their eyelids to slumber, nor the Temples of their head to take any rest till they have found him. (3.) If neither the Fear or shame of men can keep them from Him. (4.) If the Grave it self be more their desire than their Fear, willing to be dissolved to be with him. (5.) If shame for his name be (as it was to the Apostles) the matter of their rejoicing. (6.) If for his sake they spare no cost upon his Altars which represent his Tomb,
and talk of it at every turn, yet if you mark it, 'tis one King Iesus; if any Iesus; 'tis in his Kingdom, not on his Cross; not Iesus crucified. No, the Doctrine of the Cross was to the Iew a scandal, and to these men foolishness. The very sign of the Cross disturbs them.
and talk of it At every turn, yet if you mark it, it's one King Iesus; if any Iesus; it's in his Kingdom, not on his Cross; not Iesus Crucified. No, the Doctrine of the Cross was to the Iew a scandal, and to these men foolishness. The very Signen of the Cross disturbs them.
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But whatever was the business of those times, the business of this is, Iesus crucified. And if we had no other proof that they still seek not Iesus which was crucified, but that they are yet ashamed to give any reverence to his name, so to acknowledge him;
But whatever was the business of those times, the business of this is, Iesus Crucified. And if we had no other proof that they still seek not Iesus which was Crucified, but that they Are yet ashamed to give any Reverence to his name, so to acknowledge him;
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if, I say, we had no other Argument against them that they seek not Iesus which was crucified, I know not how they would invalidate and less answer it.
if, I say, we had no other Argument against them that they seek not Iesus which was Crucified, I know not how they would invalidate and less answer it.
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ashamed of patience or humility lest we should be thought poor spirited Christians, that is, the servants of so poor spirited a Lord, that would rather suffer himself to be so horribly abused and crucified than to head his fathers Legions to •ight for him.
ashamed of patience or humility lest we should be Thought poor spirited Christians, that is, the Servants of so poor spirited a Lord, that would rather suffer himself to be so horribly abused and Crucified than to head his Father's Legions to •ight for him.
I see no Balms in your hand, no Spices in your laps, no tears in your eyes, no sorrow in your faces, no funerals by your garments, no solemness or seriousness at all in any of your demeanour, that carries any semblance of relation to Iesus crucified; All so loose,
I see no Balms in your hand, no Spices in your laps, no tears in your eyes, no sorrow in your faces, no funerals by your garments, no solemness or seriousness At all in any of your demeanour, that carries any semblance of Relation to Iesus Crucified; All so lose,
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so fine, so quite of another fashion, that certainly it were a tyranny over my faith, to impose upon me to believe that you seek any such as a Iesus that was crucified, that any such as you do so at all.
so fine, so quite of Another fashion, that Certainly it were a tyranny over my faith, to impose upon me to believe that you seek any such as a Iesus that was Crucified, that any such as you do so At all.
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I did not think to have made so severe an observation, but that I find men think commonly that strict devotion is but womens work, they themselves may live with greater freedom, but so it is not;
I did not think to have made so severe an observation, but that I find men think commonly that strict devotion is but women's work, they themselves may live with greater freedom, but so it is not;
they, forsooth, have enough to do to dress, and visit, and talk idly, and take a liberty from morn to night answerable to their greatness, their fortune, or their youth;
they, forsooth, have enough to do to dress, and visit, and talk idly, and take a liberty from morn to night answerable to their greatness, their fortune, or their youth;
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Well, notwithstanding we had better all of us have the Angel here than they commend us, his testimony rather that we seek Iesus that was crucified, than their wits that make light of it. III.
Well, notwithstanding we had better all of us have the Angel Here than they commend us, his testimony rather that we seek Iesus that was Crucified, than their wits that make Light of it. III.
Even in many things we offend all, says St. Iames, Jam. iii. 2. For there is no man that sinneth not, 2 Chron. vi. 36. And 'tis our happiness when we are timely told it, that we go not wrong too long.
Even in many things we offend all, Says Saint James, Jam. iii. 2. For there is no man that Sinneth not, 2 Chronicles vi. 36. And it's our happiness when we Are timely told it, that we go not wrong too long.
whilst they are yet in their Rebellions, Schisms, Pride, Covetousness, Malice, Envies, and Disorder, they pretend to seek him, even none but him; but his body fell not,
while they Are yet in their Rebellions, Schisms, Pride, Covetousness, Malice, Envies, and Disorder, they pretend to seek him, even none but him; but his body fell not,
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Sometimes (5.) we seek him perfectly in a wrong place, where the malice of his enemies only thrust him for a time amidst dust and rubbish, He is not there;
Sometime (5.) we seek him perfectly in a wrong place, where the malice of his enemies only thrust him for a time amid dust and rubbish, He is not there;
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Now he is risen, and we are risen, our low condition chang'd into a higher, our Poverties into Plenties, our Rags into Robes, our Houses almost into Courts;
Now he is risen, and we Are risen, our low condition changed into a higher, our Poverties into Plenties, our Rags into Robes, our Houses almost into Courts;
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Why seek you, say they, the living among the dead? Remember what he spake to you while he was yet in Galilee, saying, the Son of man must be delivered into the haads of sinful men,
Why seek you, say they, the living among the dead? remember what he spoke to you while he was yet in Galilee, saying, the Son of man must be Delivered into the haads of sinful men,
When they had been told it once or twice before, first, by St. Matthews Angel, and then St. Marks, that he was not there, 'twould make even an Angel chide to see them still continue in the same mistake.
When they had been told it once or twice before, First, by Saint Matthews Angel, and then Saint Marks, that he was not there, 'twould make even an Angel chide to see them still continue in the same mistake.
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So certain, that the Apostle tells us, that in him we are all already made alive, ver. 22. and with indignation asks how some among them durst be so bold to say there was no resurrection of the dead, seeing Christ is risen, ver. 12.
So certain, that the Apostle tells us, that in him we Are all already made alive, ver. 22. and with Indignation asks how Some among them durst be so bold to say there was no resurrection of the dead, seeing christ is risen, ver. 12.
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build no longer upon Sand and Earth, but upon that Rock that is now risen higher than we, in whom we need fear no storms or tempests; we cannot miscarry.
built no longer upon Sand and Earth, but upon that Rock that is now risen higher than we, in whom we need Fear no storms or tempests; we cannot miscarry.
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And 'tis but just, that in so doubtful a condition of affairs, and a change so unheard of, you should seek an evidence not to be contradicted. Come then and see it.
And it's but just, that in so doubtful a condition of affairs, and a change so unheard of, you should seek an evidence not to be contradicted. Come then and see it.
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Indeed, that he is risen, as he said, to a tittle, to a day, assoon as ever it could be imagined day, is an argument, that not being here, he is truly risen. Yet 'tis fit that we should be certain he is not there.
Indeed, that he is risen, as he said, to a tittle, to a day, As soon as ever it could be imagined day, is an argument, that not being Here, he is truly risen. Yet it's fit that we should be certain he is not there.
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For 'tis fit that we should be able to give a reason of the faith that is in us, says St. Peter. We can neither believe unreasonable things our selves,
For it's fit that we should be able to give a reason of the faith that is in us, Says Saint Peter. We can neither believe unreasonable things our selves,
The best way to fix them is to look first into the grave of Iesus that was crucified, see what we can find there to make good what the Angel tells us, be he who he will.
The best Way to fix them is to look First into the grave of Iesus that was Crucified, see what we can find there to make good what the Angel tells us, be he who he will.
Nothing but the linnen cloths that wrapt him in, says S. Ioh. xx. 6, 7. and two Angels, says St. Luke xxiv. 4. Well, this was enough indeed to prove he was not there.
Nothing but the linen clothes that wrapped him in, Says S. John xx. 6, 7. and two Angels, Says Saint Lycia xxiv. 4. Well, this was enough indeed to prove he was not there.
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if they were hired to it? Besides, it was against the Iews interests, to give so fair a ground to the report of his Resurrection, and his Disciples had so little subtilty to maintain so forlorn an interest as theirs, that it looks not like a piece of their contrivance;
if they were hired to it? Beside, it was against the Iews interests, to give so fair a ground to the report of his Resurrection, and his Disciples had so little subtlety to maintain so forlorn an Interest as theirs, that it looks not like a piece of their contrivance;
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'Tis but an easie quiet bed to sleep on now; and they that die in Christ do but sleep in him, says St. Paul, 1 Thes. ix. 14. and rest there from their labours, says St. Iohn, Revel. xiv. 13. Come then and see the place, and take the dimensions of your own graves thence.
It's but an easy quiet Bed to sleep on now; and they that die in christ do but sleep in him, Says Saint Paul, 1 Thebes ix. 14. and rest there from their labours, Says Saint John, Revel. xiv. 13. Come then and see the place, and take the dimensions of your own graves thence.
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I have thus run through all the Parts of the Text. And now I hope, I may say with the Angel, I know ye also seek Iesus that was crucified, and are come hither to that purpose.
I have thus run through all the Parts of the Text. And now I hope, I may say with the Angel, I know you also seek Iesus that was Crucified, and Are come hither to that purpose.
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He is risen and gone quite off the earth as to his corporal presence: All now is spirit, though Spirit and Truth too, truly there, though not corporally.
He is risen and gone quite off the earth as to his corporal presence: All now is Spirit, though Spirit and Truth too, truly there, though not corporally.
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Go into his grave and bury all our sins and vanities in that holy dust. • Go we into the grave and dwell there for ever rather than come out and sin again,
Go into his grave and bury all our Sins and vanities in that holy dust. • Go we into the grave and dwell there for ever rather than come out and sin again,
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Seek him ▪ (2.) couragiously, be not afraid of a guard of Souldiers, be not frighted at a grave, nor fear though the earth it self shake and totter under you:
Seek him ▪ (2.) courageously, be not afraid of a guard of Soldiers, be not frighted At a grave, nor Fear though the earth it self shake and totter under you:
and the perfume of strong Resolutions, the bitter Aloes of Repentance, the Myrrhe of a patient and constant Faith, the Oil of Charity, the spicie perfumes of Prayers and Praises;
and the perfume of strong Resolutions, the bitter Aloes of Repentance, the Myrrh of a patient and constant Faith, the Oil of Charity, the spicy perfumes of Prayers and Praises;
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nothing but what becomes his Faith and Religion whom you seek, nothing but what will adorn the Gospel of Christ. You that thus seek Iesus which was crucified, shall not want an Angel at every turn to meet you, to stand by, support and comfort you in all your fears and sorrows,
nothing but what becomes his Faith and Religion whom you seek, nothing but what will adorn the Gospel of christ. You that thus seek Iesus which was Crucified, shall not want an Angel At every turn to meet you, to stand by, support and Comfort you in all your fears and sorrows,
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and He who this day rose from his own Sepulchre, shall also raise up you from the death of sin first to the life of righteousness, and from the life of righteousness one day to the life of glory; when the Angel shall no longer guide us into the grave, but out of it, out of our Graves and Sepulchres into Heaven, where we shall meet whole Choires of Angels to welcome and conduct us into the place where the Lord is;
and He who this day rose from his own Sepulchre, shall also raise up you from the death of since First to the life of righteousness, and from the life of righteousness one day to the life of glory; when the Angel shall no longer guide us into the grave, but out of it, out of our Graves and Sepulchres into Heaven, where we shall meet Whole Choirs of Angels to welcome and conduct us into the place where the Lord is;
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where we shall behold even with the eyes of our bodies Iesus that was crucified sitting at the right hand of God, and sit down there with him together in the glory of the Father.
where we shall behold even with the eyes of our bodies Iesus that was Crucified sitting At the right hand of God, and fit down there with him together in the glory of the Father.
To which He bring us, who this day rose again to raise us thither, Iesus which was crucified: To whom though crucified, to whom for that he was crucified,
To which He bring us, who this day rose again to raise us thither, Iesus which was Crucified: To whom though Crucified, to whom for that he was Crucified,
and this day rose again to lift us up out of the graves of sins and miseries and griefs, be all honour and power, praise and glory both by Angels and Men, this day, henceforward and for ever. Amen.
and this day rose again to lift us up out of the graves of Sins and misery's and griefs, be all honour and power, praise and glory both by Angels and Men, this day, henceforward and for ever. Amen.
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a Sun-day indeed, the first true Sunday that ever shone, wherein the Sun of righteousness arose out of the Chambers of the Grave, to guide our feet out of misty darkness into marvellous light, out of the paths of the dead into the land of the living, out of this miserable into a blessed life by Christs Resurrection.
a Sunday indeed, the First true Sunday that ever shone, wherein the Sun of righteousness arose out of the Chambers of the Grave, to guide our feet out of misty darkness into marvellous Light, out of the paths of the dead into the land of the living, out of this miserable into a blessed life by Christ Resurrection.
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So if either be false, our preaching is vain, (but that perhaps is little in the worlds account, who could peradventure willingly spare both Preachers,
So if either be false, our preaching is vain, (but that perhaps is little in the world's account, who could Peradventure willingly spare both Preachers,
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Most miserable, of all men most miserable: then in both lives to be sure. II. A True Hope. Not in this life only. With its Effect. Happiness, double happiness: here and hereafter both.
Most miserable, of all men most miserable: then in both lives to be sure. II A True Hope. Not in this life only. With its Effect. Happiness, double happiness: Here and hereafter both.
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And to it are required (1.) a right apprehension, (2.) sure grounds, (3.) good reason, (4.) order, (5.) discretion, (6.) purity, (7.) stedfastness and constancy.
And to it Are required (1.) a right apprehension, (2.) sure grounds, (3.) good reason, (4.) order, (5.) discretion, (6.) purity, (7.) steadfastness and constancy.
To search then throughly into the vanity and misery of a Hope that reaches short of heaven, we shall consider these four Particulars: (1.) That such a Hope there is, a false hope in Christ. That (2.) that which is in him in this life only is such a one.
To search then thoroughly into the vanity and misery of a Hope that reaches short of heaven, we shall Consider these four Particulars: (1.) That such a Hope there is, a false hope in christ. That (2.) that which is in him in this life only is such a one.
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Yet (4.) of those, some more miserable than others, some most miserable. We of all, We Apostles, We the Ministers, We the Preachers of it most miserable of all, of all the rest.
Yet (4.) of those, Some more miserable than Others, Some most miserable. We of all, We Apostles, We the Ministers, We the Preachers of it most miserable of all, of all the rest.
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If in this life only we have hope, We of all, &c. That a False Hope there is even in him, who is the hope of all the ends of the earth, I would we could not say.
If in this life only we have hope, We of all, etc. That a False Hope there is even in him, who is the hope of all the ends of the earth, I would we could not say.
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yet either (1.) the formality, or way of apprehending him is wrong, or (2.) the ground false, or (3.) the reason none, or (4.) the order ill, or (5.) the managing of it naught, or (6.) the nature of it not right, or (7.) the strength of it not competent, or the continuance too short.
yet either (1.) the formality, or Way of apprehending him is wrong, or (2.) the ground false, or (3.) the reason none, or (4.) the order ill, or (5.) the managing of it nought, or (6.) the nature of it not right, or (7.) the strength of it not competent, or the Continuance too short.
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and so far from truth it is, as that himself professes he came not to save them otherwise than by calling them to repentance, St. Mat. ix. 13. Yet as bad a hope as it is, it is too common now, commonly profest and preacht too,
and so Far from truth it is, as that himself Professes he Come not to save them otherwise than by calling them to Repentance, Saint Mathew ix. 13. Yet as bad a hope as it is, it is too Common now, commonly professed and preached too,
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In thy Word do I hope, says David, Psal. cxix. 81. And, that in the Scripture ye might have hope, says St. Paul, Rom. xv. 4. That which hath other foundation is without foundation. Gods Word, not mans Comment.
In thy Word do I hope, Says David, Psalm cxix. 81. And, that in the Scripture you might have hope, Says Saint Paul, Rom. xv. 4. That which hath other Foundation is without Foundation. God's Word, not men Comment.
To make either our own groundless and sudden hopes, or Gods general mercies only, or temporal successes and prosperities (which are common also to the most wicked) or rash and obscure fancies of Predestination and Election,
To make either our own groundless and sudden hope's, or God's general Mercies only, or temporal Successes and Prosperities (which Are Common also to the most wicked) or rash and Obscure fancies of Predestination and Election,
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or, yet, some new revelation or inspiration, or some extraordinary strange light and motion within us, (which may as well proceed from him, who too often changes himself into an Angel of light,
or, yet, Some new Revelation or inspiration, or Some extraordinary strange Light and motion within us, (which may as well proceed from him, who too often changes himself into an Angel of Light,
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though the Prophets we have chosen to our selves, add their word to it to assert it) to found our hope is to build it upon the sand, that when any storm shall come from heaven, any wind or tempest of Gods displeasure beat upon it,
though the prophets we have chosen to our selves, add their word to it to assert it) to found our hope is to built it upon the sand, that when any storm shall come from heaven, any wind or tempest of God's displeasure beatrice upon it,
For his opinion of being Predestinated or Elected he must find some ground from his effectual calling, inward Sanctification and Renovation, constancy of faith and resolution,
For his opinion of being Predestinated or Elected he must find Some ground from his effectual calling, inward Sanctification and Renovation, constancy of faith and resolution,
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Does he do that which is holy and just? Then a Saint, not otherwise in the Scripture Phrase. New Revelations beyond the Word of God he must renounce if he mean not to reject the Word of God as insufficient;
Does he do that which is holy and just? Then a Saint, not otherwise in the Scripture Phrase. New Revelations beyond the Word of God he must renounce if he mean not to reject the Word of God as insufficient;
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and his new lights and inspirations he must bring to the light of Gods written Word, his Teachers Doctrines must be tried also by the same evidence and rule,
and his new lights and inspirations he must bring to the Light of God's written Word, his Teachers Doctrines must be tried also by the same evidence and Rule,
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Nay (3.) Reason too is required to our hope. Be ready, says St. Peter, always to give an answer to every man that asketh a reason of the hope that is in you.
Nay (3.) Reason too is required to our hope. Be ready, Says Saint Peter, always to give an answer to every man that asks a reason of the hope that is in you.
and not bind himself to Laws of inferiour nature and course, and then indeed it is greater reason that I should believe God than rely upon natural reason and ability,
and not bind himself to Laws of inferior nature and course, and then indeed it is greater reason that I should believe God than rely upon natural reason and ability,
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and if Faith enter us not into our Hope, if Hope be grounded upon Opinion only, not on faith, it will scarce hold a shaking fit, See the Apostles order, Rom. v. 3, 4, 5. first Tribulation, then Patience, then Experience, then Hope, then, and not before, that hope which maketh not ashamed. Till you have been tried and tried again, patiently endured affliction and temptation, till your Patience be grown into Experience, till you are become an experienced Christian, have had experience both of Gods favours,
and if Faith enter us not into our Hope, if Hope be grounded upon Opinion only, not on faith, it will scarce hold a shaking fit, See the Apostles order, Rom. v. 3, 4, 5. First Tribulation, then Patience, then Experience, then Hope, then, and not before, that hope which makes not ashamed. Till you have been tried and tried again, patiently endured affliction and temptation, till your Patience be grown into Experience, till you Are become an experienced Christian, have had experience both of God's favours,
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and his frowns, and are become an experienced Souldier in the Christian Warfare, one well vers'd in that holy trade, you cannot have the hope which maketh not ashamed.
and his frowns, and Are become an experienced Soldier in the Christian Warfare, one well versed in that holy trade, you cannot have the hope which makes not ashamed.
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No, without the hope of righteousness here, a hope that expresses it self by righteousness in this life, no hope, no true hope, I am sure, of glory in the other.
No, without the hope of righteousness Here, a hope that Expresses it self by righteousness in this life, no hope, no true hope, I am sure, of glory in the other.
A kind of people there are who lay claim to much hope in Christ, yet when good motions arise within them to beget this hope, they either carelesly neglect, or wilfully quench them;
A kind of people there Are who lay claim to much hope in christ, yet when good motions arise within them to beget this hope, they either carelessly neglect, or wilfully quench them;
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so much empty prattle and boasting of it self, so much shew and specious profession, that Christ in whom it is pretended to be all, is least of all seen in it.
so much empty prattle and boasting of it self, so much show and specious profession, that christ in whom it is pretended to be all, is least of all seen in it.
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True hope is never without humility and discretion, it takes all opportunities to confirm and raise it self, manages its motions with all carefulness, sobriety, humility and godly fear, expects nothing but what in prudence it may, slips no time but what of necessity it must, uses whatsoever means it possibly can,
True hope is never without humility and discretion, it Takes all opportunities to confirm and raise it self, manages its motions with all carefulness, sobriety, humility and godly Fear, expects nothing but what in prudence it may, slips no time but what of necessity it must, uses whatsoever means it possibly can,
Every one that hath this hope purifies himself, says St. Iohn, 1 Epist. iii. 3. hath his soul purified in obeying the Truth unto unfeigned love of the Brethren, adds St. Peter, 1 Epist. i. 22. St. Paul calls it a hope of righteousness, Gal. 5. 5. And the Psalmist joins to it doing good.
Every one that hath this hope Purifies himself, Says Saint John, 1 Epistle iii. 3. hath his soul purified in obeying the Truth unto unfeigned love of the Brothers, adds Saint Peter, 1 Epistle i. 22. Saint Paul calls it a hope of righteousness, Gal. 5. 5. And the Psalmist joins to it doing good.
as that it carries rejoycing with it, as if it had already obtain'd, Heb. vi. 11. No doubtful, sad, melancholick, wavering or unconstant piece of business,
as that it carries rejoicing with it, as if it had already obtained, Hebrew vi. 11. No doubtful, sad, melancholic, wavering or unconstant piece of business,
nor as those false hopes in Christ without ground taken up, without discretion pursued, and with impurities and impieties daily defiled will one day prove.
nor as those false hope's in christ without ground taken up, without discretion pursued, and with Impurities and impieties daily defiled will one day prove.
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No, nor yet any impatient expectation, but a hope with patience, as the blessed Apostle, 1 Thes. i. 3. a quiet and patient waiting for Christ, 2 Thes. iii. 5. to be content to endure any thing though never so hard, any time,
No, nor yet any impatient expectation, but a hope with patience, as the blessed Apostle, 1 Thebes i. 3. a quiet and patient waiting for christ, 2 Thebes iii. 5. to be content to endure any thing though never so hard, any time,
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I have been somewhat long in discovering the false hopes we have in Christ, which little differ either from impudence or presumption, (to say the least) because the religious world (as they would be accounted) is too full of them;
I have been somewhat long in discovering the false hope's we have in christ, which little differ either from impudence or presumption, (to say the least) Because the religious world (as they would be accounted) is too full of them;
because so many deceive themselves with their false glitterings, and will needs be (forsooth) the Saints, the only Saints who have hope in Christ, who neither know the nature nor feel the power of it.
Because so many deceive themselves with their false glitterings, and will needs be (forsooth) the Saints, the only Saints who have hope in christ, who neither know the nature nor feel the power of it.
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as many false hopes as false beliefs, and they are more then I can tell you, more then any can, more however then the day would give us leave to tell you, if we would, or could.
as many false hope's as false beliefs, and they Are more then I can tell you, more then any can, more however then the day would give us leave to tell you, if we would, or could.
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A hope in Christ, (1.) that misconceives him, (2.) a groundless, (3.) unreasonable, (4.) preposterous, (5.) indiscreet, (6.) unholy, (7.) a wavering, inconstant and impatient hope are the only false hopes I have informed you of;
A hope in christ, (1.) that misconceives him, (2.) a groundless, (3.) unreasonable, (4.) preposterous, (5.) indiscreet, (6.) unholy, (7.) a wavering, inconstant and impatient hope Are the only false hope's I have informed you of;
when he tells us of a hope he had, which made him use great plainness of speech, 2 Cor. iii. 12. whereby he insinuates, that the hope through Christ to Godward by the ministration of the Spirit, not the Letter,
when he tells us of a hope he had, which made him use great plainness of speech, 2 Cor. iii. 12. whereby he insinuates, that the hope through christ to Godward by the ministration of the Spirit, not the letter,
For St. Paul 's hope in the place fore-mentioned, and the hope of the Fathers ever since was in plainess of speech (we know what it means) from which these men so professedly swerving, we may justly suspect they are swerved also from the hope of the Apostles, and all Christian Fathers, have set up also a new hope different from theirs,
For Saint Paul is hope in the place forementioned, and the hope of the Father's ever since was in plainness of speech (we know what it means) from which these men so professedly swerving, we may justly suspect they Are swerved also from the hope of the Apostles, and all Christian Father's, have Set up also a new hope different from theirs,
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and it almost seems the symptom, by throughly examining it, of all false, heretical and groundless hopes through all ages in Sects and Heresies, as they rose;
and it almost seems the Symptom, by thoroughly examining it, of all false, heretical and groundless hope's through all ages in Sects and Heresies, as they rose;
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to hope for the reward of Peace-makers, to be call'd the Saints and Children of God, and yet be the only Peace-breakers, Peace-disturbers in Church and State, nay, and the great War-makers too;
to hope for the reward of Peacemakers, to be called the Saints and Children of God, and yet be the only Peace-breakers, Peace-disturbers in Church and State, nay, and the great War-makers too;
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and proud of sins, enormous sins too, are such riddles and contradictions, are such groundless, senslless, impudent hopes, that whatever they pretend of Christ, they are not only such as are in this life only, fading, vanishing and vain,
and proud of Sins, enormous Sins too, Are such riddles and contradictions, Are such groundless, senslless, impudent hope's, that whatever they pretend of christ, they Are not only such as Are in this life only, fading, vanishing and vain,
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For if he be not risen, if he be yet in the Grave, and his body among the atoms of the dust (alas!) there must needs our hope end too, thither must it go and sleep there for ever.
For if he be not risen, if he be yet in the Grave, and his body among the atoms of the dust (alas!) there must needs our hope end too, thither must it go and sleep there for ever.
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I cannot punctually point out to you amidst the confused rout of Errors and Heresies, which now swarm and reign amongst us, any such who dare yet expresly say so much.
I cannot punctually point out to you amid the confused rout of Errors and Heresies, which now swarm and Reign among us, any such who Dare yet expressly say so much.
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whilst you behold so many change their Religion, new-form their faith, new-model their profession, alter and assume opinion after opinion for this poor thing we call a life,
while you behold so many change their Religion, new-form their faith, new-model their profession, altar and assume opinion After opinion for this poor thing we call a life,
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and moan, and fear, and are perplext, and troubled, and amazed, as men without hope, as the Apostle stiles them, without hope of a recompence of a reward,
and moan, and Fear, and Are perplexed, and troubled, and amazed, as men without hope, as the Apostle stile them, without hope of a recompense of a reward,
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and, it may be, the more to fasten them, Satan, that metamorphos'd Angel of light, does, by adding somewhat of sensible pleasure to them, make those inward illusions and delights far sweeter in the apprehension than the true Christians many times.
and, it may be, the more to fasten them, Satan, that metamorphosed Angel of Light, does, by adding somewhat of sensible pleasure to them, make those inward illusions and delights Far Sweeten in the apprehension than the true Christians many times.
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Nay, and the resolute Sinner shall find a kind of subtle delight and appearing contentment in the custom of his sins, (especially of spiritual sins, false Zeal, Heresie, Schism, Singularity,
Nay, and the resolute Sinner shall find a kind of subtle delight and appearing contentment in the custom of his Sins, (especially of spiritual Sins, false Zeal, Heresy, Schism, Singularity,
would do so for ever but for the tang and touch of conscience, which ever and anon strikes in on a sudden and thwarts or allayes them, which yet it could not do if there were no Resurrection to call them to accompt.
would do so for ever but for the tang and touch of conscience, which ever and anon strikes in on a sudden and thwarts or alleys them, which yet it could not do if there were no Resurrection to call them to account.
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And whoever he is, that shall endure what a Christian must, only for those slender (and peradventure uncertain) contentations here (which yet truly are not so much,
And whoever he is, that shall endure what a Christian must, only for those slender (and Peradventure uncertain) contentations Here (which yet truly Are not so much,
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or it may be, none at all to fully reasonable souls if they bring not with them the promises of a fuller stream of a yet-to-be-expected satisfaction) whoever he be, he does but vainly place his labour.
or it may be, none At all to Fully reasonable Souls if they bring not with them the promises of a fuller stream of a yet-to-be-expected satisfaction) whoever he be, he does but vainly place his labour.
And be our hopes, though in Christ himself, fed with any thing but them, or with things that have relation to them, we may put them all into this number, that the Apostle reckons only to make most miserable.
And be our hope's, though in christ himself, fed with any thing but them, or with things that have Relation to them, we may put them all into this number, that the Apostle reckons only to make most miserable.
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Be they hopes in Christ without an eye (1.) to his rising out the grave, or (2.) without our rising thence; (3.) Do they deny the power of Christs Resurrection, or (4.) mind him only for worldly things, not regarding other, or (5.) through infirmity fix too much upon things of this life, or (6.) please themselves only in some inward complacences and delights without reference to eternal blessings, they are no other.
Be they hope's in christ without an eye (1.) to his rising out the grave, or (2.) without our rising thence; (3.) Do they deny the power of Christ Resurrection, or (4.) mind him only for worldly things, not regarding other, or (5.) through infirmity fix too much upon things of this life, or (6.) please themselves only in Some inward complacences and delights without Referente to Eternal blessings, they Are no other.
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What availeth it, that we stand in jeopardy every hour if the dead rise not at all? ver. 30. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me if the dead rise not? ver. 32. What are all St. Pauls labours and travels, watchings and fastings, whippings,
What availeth it, that we stand in jeopardy every hour if the dead rise not At all? ver. 30. If After the manner of men I have fought with beasts At Ephesus, what advantageth it me if the dead rise not? ver. 32. What Are all Saint Paul's labours and travels, watchings and Fastings, whippings,
and imprisonments, his suffering cold and nakedness, hunger and thirst, contumelies and reproaches, his journeys and his shipwracks, his so many perils both by Sea and Land, his chastening his body and keeping it under, his so often perils of death by treachery, by hostility, many other ways, his so many persecutions,
and imprisonments, his suffering cold and nakedness, hunger and thirst, Contumelies and Reproaches, his journeys and his Shipwrecks, his so many perils both by Sea and Land, his chastening his body and keeping it under, his so often perils of death by treachery, by hostility, many other ways, his so many persecutions,
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and after them even death it self? To what purpose all these if there be no place or opportunity hereafter to reward them? What mean these foolish Christians so to subject themselves to cruel mockings and scourgings, to bonds and imprisonments, to stoning, burning, sawing in sunder, to Swords,
and After them even death it self? To what purpose all these if there be no place or opportunity hereafter to reward them? What mean these foolish Christians so to Subject themselves to cruel mockings and scourgings, to bonds and imprisonments, to stoning, burning, sawing in sunder, to Swords,
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and drench our selves in pleasures, deny nothing to our desires, abridge our selves of no delights, care not by what means we rush into Riches, Pleasures, Lusts, and Honours:
and drench our selves in pleasures, deny nothing to our Desires, abridge our selves of no delights, care not by what means we rush into Riches, Pleasures, Lustiest, and Honours:
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Nay, do we hope indeed for any good by Christ yet lying in the Grave? What is it that a dead Saviour can give us more than the dead Idols of the Heathen? We see and feel our hopes in this life already vain,
Nay, do we hope indeed for any good by christ yet lying in the Grave? What is it that a dead Saviour can give us more than the dead Idols of the Heathen? We see and feel our hope's in this life already vain,
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who consider not how if the body rise not, then Christ is not risen (the Apostles own way of arguing, ver. 15.) and then our faith, which was in Christ being perished,
who Consider not how if the body rise not, then christ is not risen (the Apostles own Way of arguing, ver. 15.) and then our faith, which was in christ being perished,
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Not considering again how the greatest misery that can betide the soul is to wander desolate and disconsolate for ever without both her body and her Christ, depriv'd eternally of all kinds of hopes.
Not considering again how the greatest misery that can betide the soul is to wander desolate and disconsolate for ever without both her body and her christ, deprived eternally of all Kinds of hope's.
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Not considering, lastly, that the souls immortality necessarily infers a Resurrection, it being but a fore-runner and a harbinger for the body, to which it hath so natural a reference and inclination, that happiness it could have none,
Not considering, lastly, that the Souls immortality necessarily infers a Resurrection, it being but a forerunner and a harbinger for the body, to which it hath so natural a Referente and inclination, that happiness it could have none,
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It could not without that certificate but be incessantly tormented with its own unsatisfied and ever to be unsatisfied longings, which it could throw off no more,
It could not without that certificate but be incessantly tormented with its own unsatisfied and ever to be unsatisfied longings, which it could throw off no more,
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And what greater evil, I pray, than sin? What greater misery than to be under the dominion of it? To be torn in pieces with the distractions of our sins, to be tormented with inordinate desires, to be hurried up and down with exorbitant lusts, to be enslaved to the drudgeries of so base commands, to be rackt with the terrors of a wounded conscience, to be distracted quite with the horrours of inevitable damnation, to be at war continually within our selves, to be commanded by every petty lust, to be a drudge to every filthy sin, to have a soul and body full of nothing but pollution, nothing clean, nothing pure, nothing quiet, nothing peaceable within it;
And what greater evil, I pray, than since? What greater misery than to be under the dominion of it? To be torn in Pieces with the distractions of our Sins, to be tormented with inordinate Desires, to be hurried up and down with exorbitant Lustiest, to be enslaved to the Drudgeries of so base commands, to be racked with the terrors of a wounded conscience, to be distracted quite with the horrors of inevitable damnation, to be At war continually within our selves, to be commanded by every Petty lust, to be a drudge to every filthy since, to have a soul and body full of nothing but pollution, nothing clean, nothing pure, nothing quiet, nothing peaceable within it;
whether you take it for annihilation, or for damnation, whether for being dissolved into nothing, or being damn'd for ever, either of them is misery enough.
whither you take it for annihilation, or for damnation, whither for being dissolved into nothing, or being damned for ever, either of them is misery enough.
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Let the best befall you that can, 'tis to perish into nothing, (and yet there are that say it is the worst, that to be annihilated is worse than to be damn'd;
Let the best befall you that can, it's to perish into nothing, (and yet there Are that say it is the worst, that to be annihilated is Worse than to be damned;
perversly, I fear, more to maintain a cruel opinion against Gods goodness, (which in some mens favour meerly they have undertaken obstinately to defend) by setting up an absolute reprobation,
perversely, I Fear, more to maintain a cruel opinion against God's Goodness, (which in Some men's favour merely they have undertaken obstinately to defend) by setting up an absolute reprobation,
then that either sense or reason can perswade any unprejudiced judgment, that it is so.) Well, be that kind of perishing what it will, let that be it, to have our breath vanish into the soft air,
then that either sense or reason can persuade any unprejudiced judgement, that it is so.) Well, be that kind of perishing what it will, let that be it, to have our breath vanish into the soft air,
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if for nothing else, yet for this, that men of honour and understanding should become no better than the beasts that perish, to have so fair and glorious a building as mans moulder into nothing.
if for nothing Else, yet for this, that men of honour and understanding should become no better than the beasts that perish, to have so fair and glorious a building as men moulder into nothing.
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And if death alone be terrible, to die into nothing is to nature much more, insomuch as it is further from the principles of it than any the most horrid corruption or putrefaction.
And if death alone be terrible, to die into nothing is to nature much more, insomuch as it is further from the principles of it than any the most horrid corruption or putrefaction.
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if our endeavours and labours be only for this life we live, if our hopes be none other than one or other of those false ones, which I have told you of, the place of eternal torment and despair is only what we can expect,
if our endeavours and labours be only for this life we live, if our hope's be none other than one or other of those false ones, which I have told you of, the place of Eternal torment and despair is only what we can expect,
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to live a miserable, wretched, tedious life, full of rigours and austerities, denying our selves the freedom and pleasures that all others take, a life full of afflictions and miseries too,
to live a miserable, wretched, tedious life, full of rigours and austerities, denying our selves the freedom and pleasures that all Others take, a life full of afflictions and misery's too,
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We Christians, that you have heard, we of all Religions the most miserable. But of all Christians, We the Apostles, We the Ministers of Christ, We the most miserable of those, who are the most miserable company, We more more miserable than all the world beside. This is still behind.
We Christians, that you have herd, we of all Religions the most miserable. But of all Christians, We the Apostles, We the Ministers of christ, We the most miserable of those, who Are the most miserable company, We more more miserable than all the world beside. This is still behind.
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15. What could be said more to our dishononr? To be nothing else but a company of base, impudent lyars, to make a Trade and Profession of it to gull people into misery, to be the Devils own Embassadours and Agents to bring in souls daily into Hell, to add this dishonour to our misery, not only to be miserable Christians,
15. What could be said more to our dishonour? To be nothing Else but a company of base, impudent liars, to make a Trade and Profession of it to gull people into misery, to be the Devils own ambassadors and Agents to bring in Souls daily into Hell, to add this dishonour to our misery, not only to be miserable Christians,
To this there is an addition, yet, Our Preaching is also v•in and needless, ver. 14. We are persons of whom there is no use, our Function so far from holy, that it is but folly;
To this there is an addition, yet, Our Preaching is also v•in and needless, ver. 14. We Are Persons of whom there is no use, our Function so Far from holy, that it is but folly;
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our labour and studies (from the first of those tedious days and broken nights of studies, of our exhausted spirits and neglected fortunes and preferments to attend our work) to no purpose at all.
our labour and studies (from the First of those tedious days and broken nights of studies, of our exhausted spirits and neglected fortune's and preferments to attend our work) to no purpose At all.
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fools for Christs sake, weak and despised, hungry and thirsty, and naked, and buffetted, and without any certain dwelling place, outed at any bodies pleasure, labouring day and night, reviled, persecuted, defamed by every tongue, made the filth and off-scouring of the world,
Fools for Christ sake, weak and despised, hungry and thirsty, and naked, and buffeted, and without any certain Dwelling place, outed At any bodies pleasure, labouring day and night, reviled, persecuted, defamed by every tongue, made the filth and offscouring of the world,
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when with the same or easier pains, less cost, fewer broken sleeps, more worldly content, larger liberties, fuller friendships, freer entertainments, greater hopes we might take many several ways and courses of life more profitable, more pleasurable, more honourable:
when with the same or Easier pains, less cost, fewer broken sleeps, more worldly content, larger Liberties, fuller friendships, freer entertainments, greater hope's we might take many several ways and courses of life more profitable, more pleasurable, more honourable:
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And had we no other hope but here, you should quickly find we could do so, were we not confident we serve a Master the Lord Christ, whose service as it is perfect freedom, so it is perfect honour, whatever the world imagine it, or please to call it;
And had we no other hope but Here, you should quickly find we could do so, were we not confident we serve a Master the Lord christ, whose service as it is perfect freedom, so it is perfect honour, whatever the world imagine it, or please to call it;
were it not for the hope of a Resurrection, when we shall find a sufficient recompence for all the affronts, contempts and ill usages we suffer here, where these ragged blacks shall be guilded over with the bright beams of glory, where we, whose office it is to turn many unto righteousness, (whatever be the success) if we do our duty, shall shine like Stars for ever and ever, Dan. xii. 3. So now you see the scene of the Text is altered quite, there is evidence enough by our willingly and knowingly subjecting our selves to all these fore-mentioned sufferings, that our hope in Christ is not only here,
were it not for the hope of a Resurrection, when we shall find a sufficient recompense for all the affronts, contempts and ill usages we suffer Here, where these ragged blacks shall be Guilded over with the bright beams of glory, where we, whose office it is to turn many unto righteousness, (whatever be the success) if we do our duty, shall shine like Stars for ever and ever, Dan. xii. 3. So now you see the scene of the Text is altered quite, there is evidence enough by our willingly and knowingly subjecting our selves to all these forementioned sufferings, that our hope in christ is not only Here,
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though only summarily and exceeding briefly) that, Our hope, the true Christians hope is not in Christ for this life only; and therefore whoever is, he, to be sure, is not miserable.
though only summarily and exceeding briefly) that, Our hope, the true Christians hope is not in christ for this life only; and Therefore whoever is, he, to be sure, is not miserable.
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We willingly suffer hardships, bear restraints, deny our freedoms, debar our selves many lawful liberties, lay by our hopes of worldly honour, think not of the most profitable and probable preferments, we contend to rigours and austerities, we watch our paths, we mark our steps, we make scruples where the world makes none;
We willingly suffer hardships, bear restraints, deny our freedoms, debar our selves many lawful Liberties, lay by our hope's of worldly honour, think not of the most profitable and probable preferments, we contend to rigours and austerities, we watch our paths, we mark our steps, we make scruples where the world makes none;
we accept restrictions in our lives, that the worldling and gallant laugh at, the whole business of our life is to be accepted of Christ our Saviour, we remember his benefits, we observe his days, we believe his Resurrection and keep this Feast upon it;
we accept restrictions in our lives, that the worldling and gallant laugh At, the Whole business of our life is to be accepted of christ our Saviour, we Remember his benefits, we observe his days, we believe his Resurrection and keep this Feast upon it;
we solemnize the memory of all his other glorious actions, sufferings, and mercies, with all holy reverence and godly fear, with thankfulness and love;
we solemnize the memory of all his other glorious actions, sufferings, and Mercies, with all holy Reverence and godly Fear, with thankfulness and love;
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we hear his Word and study it, we strive to do his will and fulfil his Commandements, at every point passing by the satisfactions of our own inclinations and desires;
we hear his Word and study it, we strive to do his will and fulfil his commandments, At every point passing by the satisfactions of our own inclinations and Desires;
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but have our senses perfect, our understanding clear, clearer many of us than the greatest part even of understanding men, the same passions with other men,
but have our Senses perfect, our understanding clear, clearer many of us than the greatest part even of understanding men, the same passion with other men,
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and the malice of the Devil on purpose to drive them from their hope, and they daily see and know it, are they such miserable fools and madmen, think you, not only to perswade others to these courses,
and the malice of the devil on purpose to drive them from their hope, and they daily see and know it, Are they such miserable Fools and madmen, think you, not only to persuade Others to these courses,
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but themselves also so readily to undergo them when they might enjoy all liberties and pleasures at an easier rate as well as others, did they not verily believe and hope,
but themselves also so readily to undergo them when they might enjoy all Liberties and pleasures At an Easier rate as well as Others, did they not verily believe and hope,
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and even see and feel already by evident testimonies both within and without, an abundant recompence hovering over them, laid up for them, superabundant, in a Resurrection.
and even see and feel already by evident testimonies both within and without, an abundant recompense hovering over them, laid up for them, superabundant, in a Resurrection.
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Whilst those miserable wretches, that thou so much courtedst and delightedst in, and that thy Prince, who rul'd and abus'd thee to all his lusts, shall down together into eternal misery,
While those miserable wretches, that thou so much courtedst and delightedst in, and that thy Prince, who ruled and abused thee to all his Lustiest, shall down together into Eternal misery,
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when those poor despised Christians, whom thou so much maligned'st shall reign in glory. Miserable they were not here, maugre all the world could do against them;
when those poor despised Christians, whom thou so much maligned'st shall Reign in glory. Miserable they were not Here, maugre all the world could do against them;
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Thus feeling nothing that could be truly or properly called misery, whilst they took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake,
Thus feeling nothing that could be truly or properly called misery, while they took pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake,
but rise and live again, and be yet more happy, every one in their order, every star their glory, every star a different ray, according to their hope and sufferings here;
but rise and live again, and be yet more happy, every one in their order, every star their glory, every star a different ray, according to their hope and sufferings Here;
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they of all men, above all men, souls and bodies, both Pastor and People, all that live and die under the glorious hope of a Resurrection by Christ, who place not their hopes or affections in this life,
they of all men, above all men, Souls and bodies, both Pastor and People, all that live and die under the glorious hope of a Resurrection by christ, who place not their hope's or affections in this life,
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Yet there is one we hear of, or might have heard of to day, that rose and ascended up on high, was thus qualified as the Psalmist speaks of, all clean and pure, no chaff at all, no guile sound in his mouth, 1 Pet. ii. 22. Yea,
Yet there is one we hear of, or might have herd of to day, that rose and ascended up on high, was thus qualified as the Psalmist speaks of, all clean and pure, no chaff At all, no guile found in his Mouth, 1 Pet. ii. 22. Yea,
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Indeed, 'tis not for every one to hope, any but such as are of his, that follow him, that belong to him. 'Tis a high priviledge that the Psalmist stands admiring at, and therefore not for all;
Indeed, it's not for every one to hope, any but such as Are of his, that follow him, that belong to him. It's a high privilege that the Psalmist Stands admiring At, and Therefore not for all;
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how to rise up in his holy place, even to have clean hands and pure hearts, not to lift up our minds to vanity, or swear to deceive our neighbour, to have our hands ascend,
how to rise up in his holy place, even to have clean hands and pure hearts, not to lift up our minds to vanity, or swear to deceive our neighbour, to have our hands ascend,
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The Psalm is one of them which the Church appoints for Ascension day, and I see not but it may very well pass for a kind of Prophesie by way of an extatical admiration at the sight of Christs Ascension.
The Psalm is one of them which the Church appoints for Ascension day, and I see not but it may very well pass for a kind of Prophesy by Way of an ecstatical admiration At the sighed of Christ Ascension.
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He the only he of clean hands, and pure heart, and holy mouth, and holy all, he the first that entred heaven, that got up the hill, that entred into the holy place not made with hands, Heb. ix. 24, &c. Not any doors so properly everlasting as those of heaven,
He the only he of clean hands, and pure heart, and holy Mouth, and holy all, he the First that entered heaven, that god up the hill, that entered into the holy place not made with hands, Hebrew ix. 24, etc. Not any doors so properly everlasting as those of heaven,
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he whose the World is, and all that dwell therein (as it follows there) should choose out the Iews, amongst all the dwellers, to dwell among, them only to serve him upon that hill;
he whose the World is, and all that dwell therein (as it follows there) should choose out the Iews, among all the dwellers, to dwell among, them only to serve him upon that hill;
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and then afterwards ascend into the holy places the heavens (for the words mean the one as well as the other.) Who are they? What a sort of people are they that are so happy,
and then afterwards ascend into the holy places the heavens (for the words mean the one as well as the other.) Who Are they? What a sort of people Are they that Are so happy,
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and we find it presently who they be, even such as have clean hands, and pure hearts, that lift not up their minds to vanity, not their mouths to wickedness or deceit.
and we find it presently who they be, even such as have clean hands, and pure hearts, that lift not up their minds to vanity, not their mouths to wickedness or deceit.
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In Sum, these are the only men that shall ascend those everlasting hills, those eternal holy places, that are only worthy to enter into Gods houses and holy places of the earth too, obtain those admirable priviledges, that are innocent,
In Sum, these Are the only men that shall ascend those everlasting hills, those Eternal holy places, that Are only worthy to enter into God's houses and holy places of the earth too, obtain those admirable privileges, that Are innocent,
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and pure, and just, and true, the only men worth the admiring, as the Church and heaven, the hill of the Lord and his holy place are the only things are worth it;
and pure, and just, and true, the only men worth the admiring, as the Church and heaven, the hill of the Lord and his holy place Are the only things Are worth it;
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he first, they after, he properly rises and ascends, they more properly are rais'd and drawn after him. II. The Condition now (2.) of them that are so thus admitted to all these priviledges, is, 1. That they have clean hands. That (2.) they have pure hearts too.
he First, they After, he properly rises and ascends, they more properly Are raised and drawn After him. II The Condition now (2.) of them that Are so thus admitted to all these privileges, is, 1. That they have clean hands. That (2.) they have pure hearts too.
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Such a one indeed it is, and a high one too, a high Priviledge (2.) to be Sons and Heirs to the most High can be no less, to be raised so to the tops of the hills, above all the Nations of the World:
Such a one indeed it is, and a high one too, a high Privilege (2.) to be Sons and Heirs to the most High can be no less, to be raised so to the tops of the hills, above all the nations of the World:
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Several senses I intimated to you of the words: (1.) Some understanding by the hill of the Lord and his holy place, the material hill and house of Sion, and thence our Christian Churches; (2.) Others the spiritual house and building, the faithful and true members of the Church; (3.) Others the eternal house of heaven, the hill of Sion which is above.
Several Senses I intimated to you of the words: (1.) some understanding by the hill of the Lord and his holy place, the material hill and house of Sion, and thence our Christian Churches; (2.) Others the spiritual house and building, the faithful and true members of the Church; (3.) Others the Eternal house of heaven, the hill of Sion which is above.
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Sion Gods hill, Psal. ii. 6. and lxviii. 15. The Temple his holy place, Exod. xxvi. 33. The Church the house of God, not to be us'd like our own houses,
Sion God's hill, Psalm ii. 6. and lxviii. 15. The Temple his holy place, Exod xxvi. 33. The Church the house of God, not to be used like our own houses,
and therefore a holy place, 1 Cor. xi. 22. The Faithful the Temples, the Dwellings, the Buildings, the House of God, 1 Cor. iii. 17. 2 Tim. i. 14. 1 Cor. iii. 9. Heb. iii. 6. Heaven, lastly, is called Mount Sion, Heb. xii. 2. Rev. xiv. 1. The holy place, Heb. ix. 12. The true Tabernacle and Sanctuary, Heb. viii. 2. Be it which of these it will,
and Therefore a holy place, 1 Cor. xi. 22. The Faithful the Temples, the Dwellings, the Buildings, the House of God, 1 Cor. iii. 17. 2 Tim. i. 14. 1 Cor. iii. 9. Hebrew iii. 6. Heaven, lastly, is called Mount Sion, Hebrew xii. 2. Rev. xiv. 1. The holy place, Hebrew ix. 12. The true Tabernacle and Sanctuary, Hebrew viii. 2. Be it which of these it will,
The faithful they are a little flock, St. Luk. xii. 32. A chosen Generation, 1 Pet. ii. 9. Few there are of such, St. Mat. xx. 16. only a parcel that Christ has given him by his Father, St. Iohn vi. 39. To you it is given, says he himself, St. Mat. xiii. 11. to some it is given, to some it is not.
The faithful they Are a little flock, Saint Luk. xii. 32. A chosen Generation, 1 Pet. ii. 9. Few there Are of such, Saint Mathew xx. 16. only a parcel that christ has given him by his Father, Saint John vi. 39. To you it is given, Says he himself, Saint Mathew xiii. 11. to Some it is given, to Some it is not.
And it will prove a Priviledge (2.) to be of those that go up to the House of the Lord, among them that keep holy day, that is, that go up to serve him there.
And it will prove a Privilege (2.) to be of those that go up to the House of the Lord, among them that keep holy day, that is, that go up to serve him there.
You only have I known of all the Families of the earth, Amos iii. 2. to be the only men that God knows, that he takes notice of in the World to be a Kingly Priesthood, 1 Pet. ii 9. made Kings and Priests, Rev. i. 6. this is high. And,
You only have I known of all the Families of the earth, Amos iii. 2. to be the only men that God knows, that he Takes notice of in the World to be a Kingly Priesthood, 1 Pet. ii 9. made Kings and Priests, Rev. i. 6. this is high. And,
then he will bring me again, and shew me his Ark, and his Habitation, says David, 2 Sam. 15. 25. And if a favour it be, not to be debarr'd the House of God in Shiloh or Hierusalem, is it less, think we, to be allowed the liberty of Christian Churches, to praise God in the great Congregations? St. Paul counts it a mercy, 2 Thes. ii. 1. this gathering together unto him;
then he will bring me again, and show me his Ark, and his Habitation, Says David, 2 Sam. 15. 25. And if a favour it be, not to be debarred the House of God in Shiloh or Jerusalem, is it less, think we, to be allowed the liberty of Christian Churches, to praise God in the great Congregations? Saint Paul counts it a mercy, 2 Thebes ii. 1. this gathering together unto him;
when he denies us at least to suspend the shewing it, as he did there to David when he fled from Absolom; a Priviledge sure all count it to have a place to serve God in together, there would not else be such contention for it, who should, and who should not.
when he Denies us At least to suspend the showing it, as he did there to David when he fled from Absalom; a Privilege sure all count it to have a place to serve God in together, there would not Else be such contention for it, who should, and who should not.
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'Tis given to none but for whom it is prepared, St. Mat. xx. 23. few there are that find it, St. Mat. vii. 14. 'tis meerly at our Fathers good pleasure to give it, St. Luke xii. 32. neither of him that wills,
It's given to none but for whom it is prepared, Saint Mathew xx. 23. few there Are that find it, Saint Mathew vii. 14. it's merely At our Father's good pleasure to give it, Saint Lycia xii. 32. neither of him that wills,
who sets up a Si quis in the Market-place, sets it upon the doors and skreens of our Churches and Chappels, sets his Prophets too to proclaim and cry it, Who will ascend, who will come and stand up in his holy place, come serve him here a while,
who sets up a Si quis in the Marketplace, sets it upon the doors and skreens of our Churches and Chapels, sets his prophets too to proclaim and cry it, Who will ascend, who will come and stand up in his holy place, come serve him Here a while,
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Why, the Lord loveth the gates of Sion more than all the dwellings of Iacob, says the Psalmist; all the high places and Palaces of the earth are not in so high esteem with God as the very Gates and Ports of Sion; to be suffered but to peep in there is a higher honour, to be a door-keeper in the House of God a greater happiness than to dwell in the most magnifique buildings of the World.
Why, the Lord loves the gates of Sion more than all the dwellings of Iacob, Says the Psalmist; all the high places and Palaces of the earth Are not in so high esteem with God as the very Gates and Ports of Sion; to be suffered but to peep in there is a higher honour, to be a doorkeeper in the House of God a greater happiness than to dwell in the most magnific buildings of the World.
to have holiness engraved upon our foreheads is to be holy persons, every Pot in Hierusalem to be holiness to the Lord, Zech. xiv. 21. is a priviledge, and a holy one too.
to have holiness engraved upon our foreheads is to be holy Persons, every Pot in Jerusalem to be holiness to the Lord, Zechariah xiv. 21. is a privilege, and a holy one too.
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To go up like Saints to the hill of Sion, to keep holy-day there, to worship before the holy Altars of the Lord of Hosts, to drink and eat in holy vessels, to be part of his holy portion, to be made partakers of his holy Word,
To go up like Saints to the hill of Sion, to keep holiday there, to worship before the holy Altars of the Lord of Hosts, to drink and eat in holy vessels, to be part of his holy portion, to be made partakers of his holy Word,
And David, as if he had been all this while in a kind of swoon at the contemplation of it, breaks out now upon a sudden, with a Who is he? and what a thing is this to ascend into the Hill of the Lord,
And David, as if he had been all this while in a kind of swoon At the contemplation of it, breaks out now upon a sudden, with a Who is he? and what a thing is this to ascend into the Hill of the Lord,
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That he should pitch his place and dwell among us, give us free access, liberty to come and go unto him, to approach him when we will, speak to him what we will, eat and drink with him when we will too;
That he should pitch his place and dwell among us, give us free access, liberty to come and go unto him, to approach him when we will, speak to him what we will, eat and drink with him when we will too;
This is a Hill of Glory, hard to climb, difficult to ascend, craggy to pass up, steep to clamber, no plain campagnia to it, the broad easie way leads some whether else.
This is a Hill of Glory, hard to climb, difficult to ascend, craggy to pass up, steep to clamber, no plain Campagnia to it, the broad easy Way leads Some whither Else.
it put poor Iacob into a cold sweat to think of it before 'twas built, Gen. xxviii. 17. Will the Lord dwell on earth? Is it true, says Solomon, Can it be so? Lord, What am I, says Holy David, and my people, that we should but offer to it? Lord, What is it, that we should be allow'd to touch so holy ground with our unhallowed feet, look upon so holy a sight with our unholy eyes, that such a glo-worm as Man should be set upon a Hill?
it put poor Iacob into a cold sweat to think of it before 'twas built, Gen. xxviii. 17. Will the Lord dwell on earth? Is it true, Says Solomon, Can it be so? Lord, What am I, Says Holy David, and my people, that we should but offer to it? Lord, What is it, that we should be allowed to touch so holy ground with our unhallowed feet, look upon so holy a sighed with our unholy eyes, that such a Glowworm as Man should be Set upon a Hill?
But above all (3.) Lord what is man, Lord what is man that thou should'st so regard him as to advance him also into the holy Hill of Heaven too, Lord, what can we say, what can we say? Shall corruption inherit incorruption, dust, Heaven; a worm creep so high;
But above all (3.) Lord what is man, Lord what is man that thou Shouldst so regard him as to advance him also into the holy Hill of Heaven too, Lord, what can we say, what can we say? Shall corruption inherit incorruption, dust, Heaven; a worm creep so high;
fastings and watchings, and cold, and nakedness, and hunger, and thirst, bands, imprisonments, dangers and distresses, ignominy and reproach, afflictions and persecutions, the worlds hatred and our friends neglect, all that we call hard or difficult is to be found in the way we are to go.
Fastings and watchings, and cold, and nakedness, and hunger, and thirst, bans, imprisonments, dangers and Distresses, ignominy and reproach, afflictions and persecutions, the world's hatred and our Friends neglect, all that we call hard or difficult is to be found in the Way we Are to go.
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And if these two ascensions be so hard, what's the third? the very righteous are scarcely sav'd, 1 Pet. iv. 18. If by any means I may, says St. Paul, 1 Cor. ix. 27. supposes he may not;
And if these two ascensions be so hard, what's the third? the very righteous Are scarcely saved, 1 Pet. iv. 18. If by any means I may, Says Saint Paul, 1 Cor. ix. 27. supposes he may not;
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he is afraid, at least, after all his Preaching, he should become a cast-away, fall short of the goal, miss the Crown, come short of the top of the Hill, of the holy Place.
he is afraid, At least, After all his Preaching, he should become a castaway, fallen short of the goal, miss the Crown, come short of the top of the Hill, of the holy Place.
And yet it would be harder but for the last consideration of the words, that 'tis a kind of admiration of the Prophets at the foresight of Christs Ascension, He in his spirit foresaw his Saviour climb this Hill, and wonder'd •t it.
And yet it would be harder but for the last consideration of the words, that it's a kind of admiration of the prophets At the foresight of Christ Ascension, He in his Spirit foresaw his Saviour climb this Hill, and wondered •t it.
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so we us'd to sing in the Te Deum ▪ I need not tell you he has ascended in all the senses of the words, no height of holiness but he has, none frequenter in the Temple than he was, none in Heaven till he came thither:
so we used to sing in the Te God ▪ I need not tell you he has ascended in all the Senses of the words, no height of holiness but he has, none frequenter in the Temple than he was, none in Heaven till he Come thither:
He rose and ascended up on high without the least help of metaphor or figure, rose from the Grave, ascended into the Hill, a•cended thence into the Hill of the Lord, stands there at his right hand ▪ St. Stephen saw him so, Acts •ii. 53. Never said Prophet any thing that more punctually fell out than this, he may well admire it, and so may we. Yea, and praise him too.
He rose and ascended up on high without the least help of metaphor or figure, rose from the Grave, ascended into the Hill, a•cended thence into the Hill of the Lord, Stands there At his right hand ▪ Saint Stephen saw him so, Acts •ii. 53. Never said Prophet any thing that more punctually fell out than this, he may well admire it, and so may we. Yea, and praise him too.
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To him we owe all our Ascensions, all the height and ascensions of our spirits in grace and goodness, all our priviledges to worship him in holy places, all our assurances and hopes of Heaven, and the possession of it.
To him we owe all our Ascensions, all the height and ascensions of our spirits in grace and Goodness, all our privileges to worship him in holy places, all our assurances and hope's of Heaven, and the possession of it.
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And yet there is something more behind, the way to this hill, the conditions required to obtain this priviledge, what we are to perform, that we may attain it.
And yet there is something more behind, the Way to this hill, the conditions required to obtain this privilege, what we Are to perform, that we may attain it.
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A mighty rushing wind there was that this day fill'd the House where the Disciples were assembled, Acts ii. 2. And it blew truly where it listed when it blew only in that Chamber where they were.
A mighty rushing wind there was that this day filled the House where the Disciples were assembled, Acts ii. 2. And it blew truly where it listed when it blew only in that Chamber where they were.
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And the sound of it was heard sufficiently when Parthians, and Medes, and Elamites, the dwellers in Mesopotamia, and in Iudea, in Cappadocia, Pontus, and Asia, Phrygia, and Pamphilia, in Aegypt, and in the parts of Lybia, about Cyrene, and strangers of Rome, Iews and Proselites, Cretes and Arabians, all of them this day heard it fram'd into articulate voices, into Tongues as many and divers as the Countries they came from.
And the found of it was herd sufficiently when Parthians, and Medes, and Elamites, the dwellers in Mesopotamia, and in Iudea, in Cappadocia, Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya, about Cyrene, and Strangers of Room, Iews and Proselytes, Cretes and Arabians, all of them this day herd it framed into articulate voices, into Tongues as many and diverse as the Countries they Come from.
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for they were all amazed, and in doubt, saying one to another, What meaneth this? ver. 12. Nor could the Disciples themselves but in general, that from heaven it came,
for they were all amazed, and in doubt, saying one to Another, What means this? ver. 12. Nor could the Disciples themselves but in general, that from heaven it Come,
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This Day then was this Text fulfilled in your ears, O happy Disciples! Nicodemus might to day by experiment understand what in this Chapter he could not apprehend, the Wind and Spirit both together;
This Day then was this Text fulfilled in your ears, Oh happy Disciples! Nicodemus might to day by experiment understand what in this Chapter he could not apprehend, the Wind and Spirit both together;
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where whether Spiritus Ventus, or Spiritus Spiritus, both NONLATINALPHABET, were understood Expositors have disputed, and it stands yet upon the question.
where whither Spiritus Ventus, or Spiritus Spiritus, both, were understood Expositors have disputed, and it Stands yet upon the question.
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To do both right we shall joyn both senses, understand the words as a similitude made by our blessed Saviour to instruct both Nicodemus and us in the ways of the Spirit, and in the knowledge of the spiritual Regeneration by the likeness of the Wind.
To do both right we shall join both Senses, understand the words as a similitude made by our blessed Saviour to instruct both Nicodemus and us in the ways of the Spirit, and in the knowledge of the spiritual Regeneration by the likeness of the Wind.
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In the similitude betwixt the Wind and the Spirit, we shall observe, I. The Nature of them both in NONLATINALPHABET, breath, or Wind, or Spirit, it signifies them all. II. The Power and Operation both of the one and of the other, they blow both of them where they list. III. The Plainness of their sounds; Thou hearest the sound thereof;
In the similitude betwixt the Wind and the Spirit, we shall observe, I The Nature of them both in, breath, or Wind, or Spirit, it signifies them all. II The Power and Operation both of the one and of the other, they blow both of them where they list. III. The Plainness of their sounds; Thou Hearst the found thereof;
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and the Properties of the Spirit. And to tell you the Nature, the Operations, and the Properties of the Spirit I must shew you also those of the Wind; that so by the more perfect discovery of them we may the more perfectly admire them,
and the Properties of the Spirit. And to tell you the Nature, the Operations, and the Properties of the Spirit I must show you also those of the Wind; that so by the more perfect discovery of them we may the more perfectly admire them,
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NONLATINALPHABET with an Article and an Emphasis, a Spirit above all Spirits, the prime Spirit. A Spirit by Essence, an essential Spirit, or essentially a Spirit.
with an Article and an Emphasis, a Spirit above all Spirits, the prime Spirit. A Spirit by Essence, an essential Spirit, or essentially a Spirit.
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personally that Spirit which proceedeth from the Father, St. Iohn xv. 26. and from the Son, St. Iohn xvi. 7. which was this Day breath'd first of all solemnly into the World to quicken it to a heavenly life.
personally that Spirit which Proceedeth from the Father, Saint John xv. 26. and from the Son, Saint John xvi. 7. which was this Day breathed First of all solemnly into the World to quicken it to a heavenly life.
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Spiritus vertiginis is but Vertigo Spiritus, the spirit of giddiness that the Prophet speaks of, Isa. xix. 14. is but the Vertigo, or turning of the brain,
Spiritus vertiginis is but Vertigo Spiritus, the Spirit of giddiness that the Prophet speaks of, Isaiah xix. 14. is but the Vertigo, or turning of the brain,
4. And yet as soft and smooth as it blows, it is the Spirit of Power, a mighty wind, Acts ii. 2. and rush in it does oft times at first with a little sudden, and eager violence;
4. And yet as soft and smooth as it blows, it is the Spirit of Power, a mighty wind, Acts ii. 2. and rush in it does oft times At First with a little sudden, and eager violence;
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But when these outward dispensations have sufficiently disposed us to attention then comes the still small voice, 1 Kings xix. 12. and there's the Spirit that silently glides into our souls as the small dew into a fleece of wool.
But when these outward dispensations have sufficiently disposed us to attention then comes the still small voice, 1 Kings xix. 12. and there's the Spirit that silently glides into our Souls as the small due into a fleece of wool.
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It renews the face of the Earth, Psal. civ. 30. It giveth rest and quiet, Isai. lxiii. 14. It upholds and establishes the faint and decaying spirit, Psal. li, 12. It refreshes us in our Bonds,
It renews the face of the Earth, Psalm civ. 30. It gives rest and quiet, Isaiah lxiii. 14. It upholds and establishes the faint and decaying Spirit, Psalm li, 12. It Refreshes us in our Bonds,
and sets us free, Rom. viii. 15. It comforts us in all distresses, for he is NONLATINALPHABET, the Comforter that should come into the world, St. Iohn xiv. 26. (3.) Nay I may add one thing more.
and sets us free, Rom. viii. 15. It comforts us in all Distresses, for he is, the Comforter that should come into the world, Saint John xiv. 26. (3.) Nay I may add one thing more.
It not only refreshes us when we are faint and weary, and almost dying, but it revives us even when we are dead, is a quickning Spirit, St. Iohn vi. 63. Like that wind the Naturalist tells us of, which in the Spring time quickens the dull dead Earth into Herbs, and Flowers.
It not only Refreshes us when we Are faint and weary, and almost dying, but it revives us even when we Are dead, is a quickening Spirit, Saint John vi. 63. Like that wind the Naturalist tells us of, which in the Spring time quickens the dull dead Earth into Herbs, and Flowers.
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But that which adds somewhat still to the fuller glory of these effects, and must not be pass'd without a note, is, that 'tis Spirit still, this wind blows still.
But that which adds somewhat still to the fuller glory of these effects, and must not be passed without a note, is, that it's Spirit still, this wind blows still.
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Vbi is where, and Vbi is when, and Vult is what you will, especially when 'tis his who worketh all things according to the counsel of his will, Ephes. i. 11. So that 'twill be no stretching to say either of the Wind,
Vbi is where, and Vbi is when, and Vult is what you will, especially when it's his who works all things according to the counsel of his will, Ephesians i. 11. So that it'll be no stretching to say either of the Wind,
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or of the Spirit, that it bloweth (1.) Where it lists, and (2.) How it lists, and (3.) As much as it lists, and (4.) On whom it lists, and (5.) When it lists.
or of the Spirit, that it blows (1.) Where it lists, and (2.) How it lists, and (3.) As much as it lists, and (4.) On whom it lists, and (5.) When it lists.
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The Spirit does so too, only with more propriety to Vbi vult, doing out of the liberty of its own will, what the wind only does out of the subtilty of its nature.
The Spirit does so too, only with more propriety to Vbi vult, doing out of the liberty of its own will, what the wind only does out of the subtlety of its nature.
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It finds St. Matthew at the receipt of Custom, and blows him out of a Publican into an Apostle. It blows St. Peter and St. Andrew out of their Boat to the stern of the Church of Christ.
It finds Saint Matthew At the receipt of Custom, and blows him out of a Publican into an Apostle. It blows Saint Peter and Saint Andrew out of their Boat to the stern of the Church of christ.
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He blows upon some in their journey, as upon St. Paul, upon others at home, as upon Cornelius; upon one in the bed, upon another at the Mill, upon Ionas in the Whales belly.
He blows upon Some in their journey, as upon Saint Paul, upon Others At home, as upon Cornelius; upon one in the Bed, upon Another At the Mill, upon Ionas in the Whale's belly.
No place beyond his compass, not the Isles of the Gentiles, not the land of Vz, not the Deserts of Arabia. Here and there even amongst them, he blows some into his Kingdom.
No place beyond his compass, not the Isles of the Gentiles, not the land of Vz, not the Deserts of Arabia. Here and there even among them, he blows Some into his Kingdom.
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It makes Holy David, cry out as in an extasie, Psal. cxxxix. 6. Whither shall I go then from thy Spirit? or, Whether shall I go then from thy Presence? If I climb up into Heaven, thou art there;
It makes Holy David, cry out as in an ecstasy, Psalm cxxxix. 6. Whither shall I go then from thy Spirit? or, Whither shall I go then from thy Presence? If I climb up into Heaven, thou art there;
and diversities of gifts he has for them too, differences of Administrations, diversities of Operations, 1 Cor. xii. 5. To one he gives the word of wisdom, to another the word of knowledge, to another faith, to another the gift of healing, to another the working of miracles, to another prophesie, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues, all from the Spirit, says the Apostle, in the forecited Chapter.
and diversities of Gifts he has for them too, differences of Administrations, diversities of Operations, 1 Cor. xii. 5. To one he gives the word of Wisdom, to Another the word of knowledge, to Another faith, to Another the gift of healing, to Another the working of Miracles, to Another prophesy, to Another discerning of spirits, to Another diverse Kinds of tongues, to Another the Interpretation of tongues, all from the Spirit, Says the Apostle, in the forecited Chapter.
Eliah had abundance of the Spirit, yet Elisha has it doubled, 2 Kings ii. 9. And yet this very same Elisha, that presently upon it divides Iordan with the wind of a Mantle,
Elijah had abundance of the Spirit, yet Elisha has it doubled, 2 Kings ii. 9. And yet this very same Elisha, that presently upon it divides Iordan with the wind of a Mantle,
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and restores waters to their sweetness, and earth to its fruitfulness by a cruse of Salt, 2 Kings ii. 21. in but the very next Chapter cannot so much as prophesie without a Minstrel, ver. 15. is not so much as in a disposition to receive this divine Spirit, without the help of an Instrument of Musick to rally his spirits into harmony and order.
and restores waters to their sweetness, and earth to its fruitfulness by a cruse of Salt, 2 Kings ii. 21. in but the very next Chapter cannot so much as prophesy without a Minstrel, ver. 15. is not so much as in a disposition to receive this divine Spirit, without the help of an Instrument of Music to rally his spirits into harmony and order.
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St. Paul who was but even now caught up into the third Heavens, 2 Cor. xii. 1. feels by and by such a thorn in the flesh, ver. 7. that of all that great extraordinary proportion, he has no more left him than a poor pittance, a mere sufficiency, ver. 9. (4.) And the Person is as much in his own power as the measure is.
Saint Paul who was but even now caught up into the third Heavens, 2 Cor. xii. 1. feels by and by such a thorn in the Flesh, ver. 7. that of all that great extraordinary proportion, he has no more left him than a poor pittance, a mere sufficiency, ver. 9. (4.) And the Person is as much in his own power as the measure is.
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He is no mans debtor, Rom. xi. 35. He will have mercy upon whom he will have mercy, Rom. ix. 18. What? if He to shew his justice, will no longer breath upon some persons who have so long despised his mercy,
He is no men debtor, Rom. xi. 35. He will have mercy upon whom he will have mercy, Rom. ix. 18. What? if He to show his Justice, will no longer breath upon Some Persons who have so long despised his mercy,
and yet to make known the riches of his glory, will yet breath somewhat longer upon others, that for ought we know, may have deserv'd as little, Who can complain? seeing he blows sufficiently upon all,
and yet to make known the riches of his glory, will yet breath somewhat longer upon Others, that for ought we know, may have deserved as little, Who can complain? seeing he blows sufficiently upon all,
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Upon some in the womb, as upon St. Iohn Baptist; upon others in the Cradle; upon some in their child-hood, upon others in their youth, upon others not till gray-hairs cover them.
Upon Some in the womb, as upon Saint John Baptist; upon Others in the Cradle; upon Some in their childhood, upon Others in their youth, upon Others not till Gray hairs cover them.
Yet for all this, Would we not now willingly know somewhat of these mysterious and stupendous operations? There is somewhat, I confess, towards it in the next Point,
Yet for all this, Would we not now willingly know somewhat of these mysterious and stupendous operations? There is somewhat, I confess, towards it in the next Point,
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that's the third General of the Text, the plainess of the sound, both of the Wind and of the Spirit, easie enough both of them to be heard And thou hearest the sound thereof. III.
that's the third General of the Text, the plainness of the found, both of the Wind and of the Spirit, easy enough both of them to be herd And thou Hearst the found thereof. III.
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Now two sounds there are of the Spirit, An Outward and an Inward. They that heard the Patriarchs, the Prophets and Apostles preach, they heard the outward;
Now two sounds there Are of the Spirit, an Outward and an Inward. They that herd the Patriarchs, the prophets and Apostles preach, they herd the outward;
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so in St. Stevens case the Iews are said to resist the Spirit by which he spake, Acts vi. 10. They that now hear them read or preacht, they still hear the sound of the Spirit.
so in Saint Stevens case the Iews Are said to resist the Spirit by which he spoke, Acts vi. 10. They that now hear them read or preached, they still hear the found of the Spirit.
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and the divine truth preaching to thine understanding, then thou hearest the inward sound, then this Holy Spirit begins to discourse and converse with thee.
and the divine truth preaching to thine understanding, then thou Hearst the inward found, then this Holy Spirit begins to discourse and converse with thee.
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if you recollect what has been spoken scatteredly already in the discourse of the Nature, Operations and Effects of the Spirit, you will easily find the true ones to be these.
if you recollect what has been spoken scatteredly already in the discourse of the Nature, Operations and Effects of the Spirit, you will Easily find the true ones to be these.
if it blow down the fortresses of sin, if it blow up good resolutions, if it blow away the dust that hangs too often upon our good actions, the interests and by respects,
if it blow down the fortresses of since, if it blow up good resolutions, if it blow away the dust that hangs too often upon our good actions, the interests and by respects,
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Whatever motion, sound, or language is not consonant to one or other of these, let men talk of the Spirit what they will, they are not of the Spirit in the Text, nor does it make them spiritual men that have it.
Whatever motion, found, or language is not consonant to one or other of these, let men talk of the Spirit what they will, they Are not of the Spirit in the Text, nor does it make them spiritual men that have it.
and the Motion it moves in is far greater; for thou canst not tell whence it cometh, nor whither it goeth. Nor wind nor spirit. IV. For the Wind first;
and the Motion it moves in is Far greater; for thou Canst not tell whence it comes, nor whither it Goes. Nor wind nor Spirit. IV. For the Wind First;
We use to say, from the East, or from the West, from the North, or from the South, yet so uncertain must we needs confess the first point of their motion,
We use to say, from the East, or from the West, from the North, or from the South, yet so uncertain must we needs confess the First point of their motion,
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and so many points do they vary ere they come at us, and so quickly are they gone by us, that the wisest of us all cannot tell exactly either whence they were, or whither they will.
and so many points do they vary ere they come At us, and so quickly Are they gone by us, that the Wisest of us all cannot tell exactly either whence they were, or whither they will.
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why to vertue ofttimes contrary to our former natures and dispositions without any occasion given, all sensible interests and motives clear against it,
why to virtue ofttimes contrary to our former nature's and dispositions without any occasion given, all sensible interests and motives clear against it,
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And seeing now we have told you all we can of Sic Spiritus, of the first similitude, the similitude betwixt the Wind and the Spirit, let's now see what we can make of Sic Spiritu natus, of the second similitude betwixt the Spirit, and every one that is born of it. So is every, &c. II. General.
And seeing now we have told you all we can of Sic Spiritus, of the First similitude, the similitude betwixt the Wind and the Spirit, let's now see what we can make of Sic Spiritu Born, of the second similitude betwixt the Spirit, and every one that is born of it. So is every, etc. II General.
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He breaths nothing but heaven, speaks nothing else, lives there, his Conversation wholly there, Phil. iii. 20. his affections all upon things above, his fashion not according to this World at all;
He breathes nothing but heaven, speaks nothing Else, lives there, his Conversation wholly there, Philip iii. 20. his affections all upon things above, his fashion not according to this World At all;
He is so like him that he is now perfectly another thing than what he was before, new soul, new understanding, new will, new affections, new all, body and all;
He is so like him that he is now perfectly Another thing than what he was before, new soul, new understanding, new will, new affections, new all, body and all;
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Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, these are the fruits of the Spirit, Gal. v. 22. and he that has the Spirit, has all these:
Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, Temperance, these Are the fruits of the Spirit, Gal. v. 22. and he that has the Spirit, has all these:
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And he that has this Spirit, as well as he that has this hope the Apostle speaks of, (1.) purifies himself from all uncleanness both of flesh and Spirit.
And he that has this Spirit, as well as he that has this hope the Apostle speaks of, (1.) Purifies himself from all uncleanness both of Flesh and Spirit.
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The Spirit is a Spirit of power, he that is born of it is a man of power. An host of men cannot so much as make him affraid, Psal. xxvii. 2. Sin it self cannot overcome him;
The Spirit is a Spirit of power, he that is born of it is a man of power. an host of men cannot so much as make him afraid, Psalm xxvii. 2. since it self cannot overcome him;
He that is born of the Spirit he sinneth not, 1 John v. 18. He is able, with Simeon, to break all the cords of it, to smite all such Philistims before him,
He that is born of the Spirit he Sinneth not, 1 John v. 18. He is able, with Simeon, to break all the cords of it, to smite all such philistines before him,
Nor Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature can overcome him, Rom. viii. 38. Over all these he is more than Conquerour.
Nor Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature can overcome him, Rom. viii. 38. Over all these he is more than Conqueror.
Free he is (1.) from the bondage of Moses Law, redeem'd from under that, Gal. iv. 5, 6. Free (2.) though not from the Obligations, yet from the Rigours of the Moral Law, Gal. iii. 13. Rom. vii. 6. Free (3.) from Sin, made free from that, Rom. vi. 18. from the Dominion of it.
Free he is (1.) from the bondage of Moses Law, redeemed from under that, Gal. iv. 5, 6. Free (2.) though not from the Obligations, yet from the Rigours of the Moral Law, Gal. iii. 13. Rom. vii. 6. Free (3.) from since, made free from that, Rom. vi. 18. from the Dominion of it.
Free (4.) from the Captivity of the Devil, recovered out of his snares, 2 Tim. ii. 26. Free, lastly, from the Dominion of Death, the sting of it is lost, the victory of it gone, 1 Cor. xv. 55. So is every one free that is born of the Spirit.
Free (4.) from the Captivity of the devil, recovered out of his snares, 2 Tim. ii. 26. Free, lastly, from the Dominion of Death, the sting of it is lost, the victory of it gone, 1 Cor. xv. 55. So is every one free that is born of the Spirit.
Evident it is, and evident it is to any, heard it may be, and any one may hear it, Thou, and Thou, and Thou, every Thou that will. Evident it is first.
Evident it is, and evident it is to any, herd it may be, and any one may hear it, Thou, and Thou, and Thou, every Thou that will. Evident it is First.
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'Tis not the Mystery of the Spirit, but the Mystery of Iniquity that thus invelops it self in a private and affected Phrase, which sounds ('tis to be fear'd) the Spirit of Schism, Singularity, and Rebellion, and not of Love and Peace.
It's not the Mystery of the Spirit, but the Mystery of Iniquity that thus invelops it self in a private and affected Phrase, which sounds (it's to be feared) the Spirit of Schism, Singularity, and Rebellion, and not of Love and Peace.
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All were amazed and in doubt, Acts ii. 12, 13. The Apostles seem'd such strange things to them now, since the Holy Ghost had faln upon them, that they knew not new what to make of them,
All were amazed and in doubt, Acts ii. 12, 13. The Apostles seemed such strange things to them now, since the Holy Ghost had fallen upon them, that they knew not new what to make of them,
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They were thought fools and mad-men, when most wise and sober, Acts xxvi. 24. condemn'd for wicked when they were most innocent, reckon'd the scum and off-scouring of the world, 1 Cor. iv. 13. when they were the Treasures and Jewels of it;
They were Thought Fools and madmen, when most wise and Sobrium, Acts xxvi. 24. condemned for wicked when they were most innocent, reckoned the scum and offscouring of the world, 1 Cor. iv. 13. when they were the Treasures and Jewels of it;
accounted sorrowful, yet were always rejoycing; esteemed poor, yet so far from being so, that they made many rich; thought to have nothing, and yet possessed all things, 2 Cor. vi. 9, 10. So it was then,
accounted sorrowful, yet were always rejoicing; esteemed poor, yet so Far from being so, that they made many rich; Thought to have nothing, and yet possessed all things, 2 Cor. vi. 9, 10. So it was then,
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The World will never, never can conceive the nature and way of him that is born of the Spirit, 1 Cor. ii. 14. We know not what to make even of his NONLATINALPHABET in the Text, whether to read it born or begotten, for 'tis both;
The World will never, never can conceive the nature and Way of him that is born of the Spirit, 1 Cor. ii. 14. We know not what to make even of his in the Text, whither to read it born or begotten, for it's both;
Thus is the spiritual Heroe's life and death a mystery, so far above the apprehension of dull-ey'd earth, that it knows no more of its course or motion than it does of the winds,
Thus is the spiritual Heroe's life and death a mystery, so Far above the apprehension of dull-eyed earth, that it knows no more of its course or motion than it does of the winds,
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'Tis a Day, indeed, as well as a Text of mysteries and wonders, but both Day, and Text, and Wind, and Spirit will be all satisfied if they can leave these plain Lestons upon our Spirits.
It's a Day, indeed, as well as a Text of Mysteres and wonders, but both Day, and Text, and Wind, and Spirit will be all satisfied if they can leave these plain Lestons upon our Spirits.
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That (1.) we now get us up with Elij•h, 1 King. xix. 11. to the Mount of God, get us often up to his holy places to expect this holy wind and spirit. (2.) That there we wrap our faces in our Mantles as he did his in his, v. 13. cover them with all reverence and humility to receive him.
That (1.) we now get us up with Elij•h, 1 King. xix. 11. to the Mount of God, get us often up to his holy places to expect this holy wind and Spirit. (2.) That there we wrap our faces in our Mantles as he did his in his, v. 13. cover them with all Reverence and humility to receive him.
That (5.) we take the wings of the morning, as holy David speaks, our earliest devotions and prayers to convey us to his presence, that he may blow and breath upon us,
That (5.) we take the wings of the morning, as holy David speaks, our earliest devotions and Prayers to convey us to his presence, that he may blow and breath upon us,
Even so, O blessed and Eternal Spirit, blow upon us, and this day keep thy Festival among us for Iesus Christ his sake, to whom with the Father and thy self be all our wonder and admiration, all Worship and Adoratition, all our praise and glory from this day for ever. Amen.
Even so, Oh blessed and Eternal Spirit, blow upon us, and this day keep thy Festival among us for Iesus christ his sake, to whom with the Father and thy self be all our wonder and admiration, all Worship and Adoratition, all our praise and glory from this day for ever. Amen.
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AND of such a Spirit never had the world more need than now, never more need of one to guide us into all truth then at this time, wherein we are pestered and surrounded all with Error, with all sorts of Error;
AND of such a Spirit never had the world more need than now, never more need of one to guide us into all truth then At this time, wherein we Are pestered and surrounded all with Error, with all sorts of Error;
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never more need that the Spirit of Truth should come, to guide us, than now when there are so many spirits up and abroad, that men know not which to follow.
never more need that the Spirit of Truth should come, to guide us, than now when there Are so many spirits up and abroad, that men know not which to follow.
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though not for tongues) St. Peter tells us in his Sermon this day out of the Prophet Ioel, that the Spirit is to be poured upon all flesh, Acts ii ▪ 17. so upon ours too;
though not for tongues) Saint Peter tells us in his Sermon this day out of the Prophet Joel, that the Spirit is to be poured upon all Flesh, Acts ii ▪ 17. so upon ours too;
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and the Spirit for his part is always ready ever and anon calling us to come, Rev. xxii. 17. So that the fault will lie upon our selves, not the Spirit, that he guides us not into all truth.
and the Spirit for his part is always ready ever and anon calling us to come, Rev. xxii. 17. So that the fault will lie upon our selves, not the Spirit, that he guides us not into all truth.
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Other spirits are set up, new lights advanc'd, private spirits preferr'd, all the people are become leaders, every man thinks himself of age to answer for himself,
Other spirits Are Set up, new lights advanced, private spirits preferred, all the people Are become leaders, every man thinks himself of age to answer for himself,
of one accord, not in Sects and Factions, waiting all for the Promise of his coming, not preventing it as Saul did Samuels with a foolish Sacrifice, only as himself confesses,
of one accord, not in Sects and Factions, waiting all for the Promise of his coming, not preventing it as Saul did Samuels with a foolish Sacrifice, only as himself Confesses,
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lest the people should forsake him, 1 Sam. xiii. 11. and as is usual now, not to stay the coming of the Spirit of Truth, but to set up one of their own, no matter of what, to keep the people from scattering and forsaking them, any spirit,
lest the people should forsake him, 1 Sam. xiii. 11. and as is usual now, not to stay the coming of the Spirit of Truth, but to Set up one of their own, no matter of what, to keep the people from scattering and forsaking them, any Spirit,
though he who was the Truth must back to Heaven, yet the Spirit of Truth should forthwith come down to guide them into all truth to bring them thither.
though he who was the Truth must back to Heaven, yet the Spirit of Truth should forthwith come down to guide them into all truth to bring them thither.
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So that here, even without a guide you may easily find two Considerables. 1. The Advent, or coming of the Holy Spirit, when He the Spirit of Truth is come.
So that Here, even without a guide you may Easily find two Considerables. 1. The Advent, or coming of the Holy Spirit, when He the Spirit of Truth is come.
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but a due time it has, and we will strive to learn when it is. 4. His manner of coming, (1.) Invisibly as a Spirit; (2.) Effectually as a Spirit of Truth; (3.) Gently and (4.) Softly:
but a due time it has, and we will strive to Learn when it is. 4. His manner of coming, (1.) Invisibly as a Spirit; (2.) Effectually as a Spirit of Truth; (3.) Gently and (4.) Softly:
To lead. (2.) Whether? into truth. Into Truth, (3.) How far? Into all Truth. Yea, but (4.) to Whom all these? to you, even to lead you; You and you, and you, all of us, in our way, in our order, one after another:
To led. (2.) Whither? into truth. Into Truth, (3.) How Far? Into all Truth. Yea, but (4.) to Whom all these? to you, even to led you; You and you, and you, all of us, in our Way, in our order, one After Another:
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And lastly, all this we shall make good from Christs promise here, (1) That his Promise we have for it, who will not, cannot fail us, (2.) Promise upon promise, (3.) a promise with a non obstante, with a Howbeit; that howbeit, all else should fail, this should not;
And lastly, all this we shall make good from Christ promise Here, (1) That his Promise we have for it, who will not, cannot fail us, (2.) Promise upon promise, (3.) a promise with a non Obstacle, with a Howbeit; that howbeit, all Else should fail, this should not;
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and that his entertainment may be according, enquire we; first, Who it is? His Titles here will best inform you; He, the Spirit of, &c. 1. He, What's He? He, is a relative, relates to an Antecedent, refers to some person mentioned before.
and that his entertainment may be according, inquire we; First, Who it is? His Titles Here will best inform you; He, the Spirit of, etc. 1. He, What's He? He, is a relative, relates to an Antecedent, refers to Some person mentioned before.
Who's that? (1.) the Comforter, ver. 7. Who's He? the Comforter, (2.) which is the Holy Ghost, Chap. xiv. 26. (3.) One that the world cannot receive, ver. 17. of the same Chapter,
Who's that? (1.) the Comforter, ver. 7. Who's He? the Comforter, (2.) which is the Holy Ghost, Chap. xiv. 26. (3.) One that the world cannot receive, ver. 17. of the same Chapter,
so good, that the world, which (as St. Iohn speaks) lies in wickedness, cannot receive him; (4.) a Comforter that shall abide for ever, ver. 16. an eternal Comforter, (5.) whom I will send unto you from my Father, Chap. xv. 26. a heavenly Comforter;
so good, that the world, which (as Saint John speaks) lies in wickedness, cannot receive him; (4.) a Comforter that shall abide for ever, ver. 16. an Eternal Comforter, (5.) whom I will send unto you from my Father, Chap. xv. 26. a heavenly Comforter;
Yet to confirm all that before he has said of him, as he began the promise of him, Chap. xiv. ver. 16, 17. under the name of the Spirit of Truth, so he concludes it with the same Title, that we might know, all that he has said is truth, all that Christ has promised of him is no more than truth;
Yet to confirm all that before he has said of him, as he began the promise of him, Chap. xiv. ver. 16, 17. under the name of the Spirit of Truth, so he concludes it with the same Title, that we might know, all that he has said is truth, all that christ has promised of him is no more than truth;
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1. To make good and true all that Christ had promised, the very seal and signature of our Redemption, Ephes. iv. 30. to seal the conveyance of our Inheritance to us, Ephes. i. 14. to make that good, to bear witness with our spirit that we are the Children of God, Rom. viii. 16. to make all good to us both in Heaven and in Earth.
1. To make good and true all that christ had promised, the very seal and signature of our Redemption, Ephesians iv. 30. to seal the conveyance of our Inheritance to us, Ephesians i. 14. to make that good, to bear witness with our Spirit that we Are the Children of God, Rom. viii. 16. to make all good to us both in Heaven and in Earth.
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God is Truth, and Christ is the Truth, St. Iohn xiv. 16. and the Spirit of God he is, 1 Cor. ii. 11. and the Spirit of Christ he is, Phil. i. 19. so to be sure, the Spirit of Truth, if of God and Christ.
God is Truth, and christ is the Truth, Saint John xiv. 16. and the Spirit of God he is, 1 Cor. ii. 11. and the Spirit of christ he is, Philip i. 19. so to be sure, the Spirit of Truth, if of God and christ.
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3. The Spirit of Truth is the Spirit of Prophesie, Rev. xix. 10. those holy men spake as they were moved by the Holy Ghost, 2 Pet. i. 21. who spake by the Prophets, says the Nicene Creed, and Prophets they are not,
3. The Spirit of Truth is the Spirit of Prophesy, Rev. xix. 10. those holy men spoke as they were moved by the Holy Ghost, 2 Pet. i. 21. who spoke by the prophets, Says the Nicene Creed, and prophets they Are not,
Hence it is that this Spirit of of all Spirits is only call'd the Comforter, for that he only lets in the comfort to the heart whatever Spirit is the Messenger.
Hence it is that this Spirit of of all Spirits is only called the Comforter, for that he only lets in the Comfort to the heart whatever Spirit is the Messenger.
Be it the Angels, those Spirits and Messengers of heaven, or be it the Ministers, those Messengers upon earth, with all the life and spirit they can give their words, no comfort from either,
Be it the Angels, those Spirits and Messengers of heaven, or be it the Ministers, those Messengers upon earth, with all the life and Spirit they can give their words, no Comfort from either,
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'Tis but a dead Letter, a vanishing voice, a meer piece of articulate air, the best, the greatest, the soundest truth no other, it has no spirit, it has no life,
It's but a dead letter, a vanishing voice, a mere piece of articulate air, the best, the greatest, the soundest truth not other, it has no Spirit, it has no life,
Joyn'd so (2.) He, the Spirit of truth, to teach us again, that nothing can comfort us but the truth, no Spirit hold up our Spirits but the Spirit of truth.
Joined so (2.) He, the Spirit of truth, to teach us again, that nothing can Comfort us but the truth, no Spirit hold up our Spirits but the Spirit of truth.
which even then when it appears most troublesome, and at the worst, has this comfort with it, that we see it, that we see the worst, need fear no more,
which even then when it appears most troublesome, and At the worst, has this Comfort with it, that we see it, that we see the worst, need Fear no more,
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whilst the joys that rise from false apprehensions, or lying vanities, indeed from any thing below this Spirit of truth and heaven, bring so much fear of a change,
while the Joys that rise from false apprehensions, or lying vanities, indeed from any thing below this Spirit of truth and heaven, bring so much Fear of a change,
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It may well occasion us as soon as we can to look after this He, the Spirit of truth, and for our own sakes enquire where he is, watch his motion, what,
It may well occasion us as soon as we can to look After this He, the Spirit of truth, and for our own sakes inquire where he is, watch his motion, what,
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2. To understand the motion and coming of the Spirit, what it means, we can take no better way than to peruse the Phrases of the holy Book, under what terms it elsewhere does deliver it.
2. To understand the motion and coming of the Spirit, what it means, we can take no better Way than to peruse the Phrases of the holy Book, under what terms it elsewhere does deliver it.
The first time we hear of it we read it moving, Gen. i. 3. The next time striving with man, Gen. vi. 3. Then filling him, Exod. xxxi. 3. Then resting upon him, Num. xi. 25. Sometimes he is said to come, Iudg. iii. 10. Sometimes to enter into us, Ezek. ii. 2. Sometimes to fall upon us, Ezek. xi. 5. Sometimes to be put upon us, Num. xi. 29. Sometimes to be put into us, Ezek. xxxvi. 27. Sometimes to breath, sometimes to blow upon us, Isa. xl. 7. All these ways is he said to come;
The First time we hear of it we read it moving, Gen. i. 3. The next time striving with man, Gen. vi. 3. Then filling him, Exod xxxi. 3. Then resting upon him, Num. xi. 25. Sometime he is said to come, Judges iii. 10. Sometime to enter into us, Ezekiel ii. 2. Sometime to fallen upon us, Ezekiel xi. 5. Sometime to be put upon us, Num. xi. 29. Sometime to be put into us, Ezekiel xxxvi. 27. Sometime to breath, sometime to blow upon us, Isaiah xl. 7. All these ways is he said to come;
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Did we not say he was God? And can God be said to come any whither, who is every where? Nay, of this very Spirit expresly says the Psalmist, Psal. cxxxix. 7. Whither shall I go then from thy Spirit? And if I cannot go from him, what needs his coming? Coming, here, is a word of grace and favour;
Did we not say he was God? And can God be said to come any whither, who is every where? Nay, of this very Spirit expressly Says the Psalmist, Psalm cxxxix. 7. Whither shall I go then from thy Spirit? And if I cannot go from him, what needs his coming? Coming, Here, is a word of grace and favour;
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Every good and perfect gift comes from above, says St. Iames, Iam. i. 17. From heaven it is he comes, from the Father, he sends him, St. Iohn xiv. 26. From the Son, he sends him too in this very Chapter, ver. 7. And this is not only the place whence he comes,
Every good and perfect gift comes from above, Says Saint James, Iam. i. 17. From heaven it is he comes, from the Father, he sends him, Saint John xiv. 26. From the Son, he sends him too in this very Chapter, ver. 7. And this is not only the place whence he comes,
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yet, coming, here upon the Context and Coherence, relating so evidently to sending, gives us but a just occasion both to remember to whom we owe this benefit, the Father and the Son, the greatness of it, in that it is no less than infinite, the Spirit of God, God himself.
yet, coming, Here upon the Context and Coherence, relating so evidently to sending, gives us but a just occasion both to Remember to whom we owe this benefit, the Father and the Son, the greatness of it, in that it is no less than infinite, the Spirit of God, God himself.
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3. Yea, but when is that? Sane novum supervenisse spiritum nova desideria demonstrant, says St. Bernard; you may know he is come by the desires he works in you,
3. Yea, but when is that? Sane novum supervenisse spiritum nova Desire demonstrant, Says Saint Bernard; you may know he is come by the Desires he works in you,
3. But the surest sign of it is in the hand, in the works, if they be such as are the genuine fruits of the Spirit, Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, Gal. v. 23. These are the Spirits perpetual attendants when he comes.
3. But the Surest Signen of it is in the hand, in the works, if they be such as Are the genuine fruits of the Spirit, Love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance, Gal. v. 23. These Are the Spirits perpetual attendants when he comes.
and affections, and all things else, boast they while they will of the Spirit, and the Spirit of truth, that they have it, work and move by it, are guided by it, it will prove but the Spirit of error,
and affections, and all things Else, boast they while they will of the Spirit, and the Spirit of truth, that they have it, work and move by it, Are guided by it, it will prove but the Spirit of error,
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for such a one we read of, and of Prophets that went according to it, Ezek. xiii. 3. foolish Prophets, that follow their own spirit, and have seen nothing;
for such a one we read of, and of prophets that went according to it, Ezekiel xiii. 3. foolish prophets, that follow their own Spirit, and have seen nothing;
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that seduce the people, saying, peace, when there is no peace, ver. 8. they build and dawb with untempered morter, ver. 10. build up Babel the house of confusion,
that seduce the people, saying, peace, when there is no peace, ver. 8. they built and dawb with untempered mortar, ver. 10. built up Babel the house of confusion,
and plaister up all the Scriptures Texts that are against them with incoherent Comments, wild distinctions and interpretations, that stick together like untempered mortar;
and plaster up all the Scriptures Texts that Are against them with incoherent Comments, wild Distinctions and interpretations, that stick together like untempered mortar;
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they make the righteous sad, and strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life, ver. 22. and yet they there pretended the Spirit;
they make the righteous sad, and strengthen the hands of the wicked, that he should not return from his wicked Way, by promising him life, ver. 22. and yet they there pretended the Spirit;
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that he was come to them, and God had sent them, when indeed it was no other Spirit from the Lord than such a one as came from him upon Saul when the good Spirit was departed from him.
that he was come to them, and God had sent them, when indeed it was no other Spirit from the Lord than such a one as Come from him upon Saul when the good Spirit was departed from him.
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And where it comes upon any, it as Samuel foretold it, 1 Sam. x. 6. and Saul found it, 1 Sam. x. 9. gives him another heart, turns him into another man.
And where it comes upon any, it as Samuel foretold it, 1 Sam. x. 6. and Saul found it, 1 Sam. x. 9. gives him Another heart, turns him into Another man.
But it was his Inauguration day, the first solemnity of his appearance, that so both the Disciples and the World might know that come he was whom Christ had promised,
But it was his Inauguration day, the First solemnity of his appearance, that so both the Disciples and the World might know that come he was whom christ had promised,
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In the effect of Tongues indeed, but not in the appearance of them, he twice afterwards fell upon some Disciples, upon the Centurion and his Company the first fruits of the Gentiles, Acts x. 46. and upon those Disciples at Ephesus, who knew nothing but Iohn 's Baptism, that so they might sensibly find the difference of Iohn 's Baptism and Christs, Acts xix. 6. They both, assoon as they were baptized, spake with tongues, says the Text; the one so honour'd, to teach this truth, that in all Nations, whoever doth righteousness shall be accepted, the Gentiles now in Christ as well accepted as the Iews; the other so highly favoured, that imperfect Christians might be encouraged to go on,
In the Effect of Tongues indeed, but not in the appearance of them, he twice afterwards fell upon Some Disciples, upon the Centurion and his Company the First fruits of the Gentiles, Acts x. 46. and upon those Disciples At Ephesus, who knew nothing but John is Baptism, that so they might sensibly find the difference of John is Baptism and Christ, Acts xix. 6. They both, As soon as they were baptised, spoke with tongues, Says the Text; the one so honoured, to teach this truth, that in all nations, whoever does righteousness shall be accepted, the Gentiles now in christ as well accepted as the Iews; the other so highly favoured, that imperfect Christians might be encouraged to go on,
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only to found Christianity, and settle an Article of Faith, the Article of the Holy Ghost, never distinctly known to the world till Christianity arose.
only to found Christianity, and settle an Article of Faith, the Article of the Holy Ghost, never distinctly known to the world till Christianity arose.
This I must needs say seems the prime and proxime meaning of the words, but not the full, When he is come, points chiefly and nearest at this his first and nearest coming, but not only at it.
This I must needs say seems the prime and proxime meaning of the words, but not the full, When he is come, points chiefly and nearest At this his First and nearest coming, but not only At it.
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I told you before how you should know it by his breathings inwardly in you good thoughts and desires, his breathings outwardly good words and expressions, by his workings with you, good life and actions, in a word, by his gifts and graces.
I told you before how you should know it by his breathings inwardly in you good thoughts and Desires, his breathings outwardly good words and expressions, by his workings with you, good life and actions, in a word, by his Gifts and graces.
But if this be all, why is it now said, When he is come? Came he not thus before to the Patriarchs and Prophets? were not they partakers of his gifts, mov'd and stirr'd and actuated by him? why then so much ado about Christs sending him now,
But if this be all, why is it now said, When he is come? Come he not thus before to the Patriarchs and prophets? were not they partakers of his Gifts, moved and stirred and actuated by him? why then so much ado about Christ sending him now,
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now upon all flesh; upon Iew and Gentile both alike, the partition-wall like the walls of Iericho, blown down by the breath of this Spirit, by the blast of this horn of the most High.
now upon all Flesh; upon Iew and Gentile both alike, the partition-wall like the walls of Jericho, blown down by the breath of this Spirit, by the blast of this horn of the most High.
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and a Redeemer, to wean men from the first elements and beggarly rudiments, as the Apostle calls them, to raise them from earthly to heavenly promises, to elevate them to higher degrees of love and hope,
and a Redeemer, to wean men from the First elements and beggarly rudiments, as the Apostle calls them, to raise them from earthly to heavenly promises, to elevate them to higher Degrees of love and hope,
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and charity, and vertue and knowledge, and being besides to arm them against those contradictions and oppositions that would be made against them by the world, those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith;
and charity, and virtue and knowledge, and being beside to arm them against those contradictions and oppositions that would be made against them by the world, those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith;
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For this seems the very end of his coming, to convince the world, ver. viii. of this Chapter, and to testifie of him; Chap. xv. 26. and to glorifie him, in the very next verse to the text, ver. 14. to evince this new revealed truth to the souls and consciences of men, that Messiah was come, that Jesus was the Christ, that the Iewish Sacrifices were now to have an end, that the Prophesies were all fulfilled in him, that his Law was now to succeed in the place of Moses 's, that he justified where the Law could not;
For this seems the very end of his coming, to convince the world, ver. viii. of this Chapter, and to testify of him; Chap. xv. 26. and to Glorify him, in the very next verse to the text, ver. 14. to evince this new revealed truth to the Souls and Consciences of men, that Messiah was come, that jesus was the christ, that the Jewish Sacrifices were now to have an end, that the prophecies were all fulfilled in him, that his Law was now to succeed in the place of Moses is, that he justified where the Law could not;
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that through him now, in his Name, and in none other Salvation henceforth was to be preached to Iew and Gentile, and God had open'd now that door of hope to all the world.
that through him now, in his Name, and in none other Salvation henceforth was to be preached to Iew and Gentile, and God had opened now that door of hope to all the world.
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need there was, great need that the Spirit of Truth himself should come himself, after a new fashion, in a greater manifestation of his power than in former times, bring greater grace because he required of us a greater work.
need there was, great need that the Spirit of Truth himself should come himself, After a new fashion, in a greater manifestation of his power than in former times, bring greater grace Because he required of us a greater work.
though (it may be) harder far, forsomuch as we daily see many a pious Christian Soul seduced into Error, in whom yet we cannot doubt but the Holy Spirit has a dwelling:
though (it may be) harder Far, forsomuch as we daily see many a pious Christian Soul seduced into Error, in whom yet we cannot doubt but the Holy Spirit has a Dwelling:
Understand therefore there is a double way of knowing even divine truth, (1.) the one by the way of natural reason, by principles and conclusions rationally and logically deduced out of the evidences of Scripture: (2.) the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready obedience to Christ.
Understand Therefore there is a double Way of knowing even divine truth, (1.) the one by the Way of natural reason, by principles and conclusions rationally and logically deduced out of the evidences of Scripture: (2.) the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready Obedience to christ.
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By the first, it comes that the greatest Scholars, the most learned and rational men know always the most truths both speculative and practick both in their Principles and Inferences,
By the First, it comes that the greatest Scholars, the most learned and rational men know always the most truths both speculative and practic both in their Principles and Inferences,
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and are therefore always fittest to determine doubts, and give counsel and direction both what to believe and what to do, in all particular controversies and debates which concern either Truth or Error,
and Are Therefore always Fittest to determine doubts, and give counsel and direction both what to believe and what to do, in all particular controversies and debates which concern either Truth or Error,
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as the gift of Tongues, or Interpretation, or Prophesie, or the Word of Wisdom, or the Word of Knowledg, are reckoned by the Apostle to come from the same Spirit, 1 Cor. xii. 8. it may be, most properly from him as he is the Spirit of Truth.
as the gift of Tongues, or Interpretation, or Prophesy, or the Word of Wisdom, or the Word of Knowledge, Are reckoned by the Apostle to come from the same Spirit, 1 Cor. xii. 8. it may be, most properly from him as he is the Spirit of Truth.
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and lower understandings, applying their affections as well as understandings to embrace the Truth, do know and understand it more effectually, are more resolute in the defence of it, express it better in their lives,
and lower understandings, applying their affections as well as understandings to embrace the Truth, do know and understand it more effectually, Are more resolute in the defence of it, express it better in their lives,
and know more sometimes of the particular ways of God in his particular Providence and Direction of the affairs of his Saints, (for of this kind of wisdom the fear of the Lord always is the beginning ) and it often happens of the passages of the World too,
and know more sometime of the particular ways of God in his particular Providence and Direction of the affairs of his Saints, (for of this kind of Wisdom the Fear of the Lord always is the beginning) and it often happens of the passages of the World too,
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Yet by reason of the inabilities of understanding, or want of the course or means of knowledg, it falls out that they oftener err in the conceits and apprehensions of things than the other.
Yet by reason of the Inabilities of understanding, or want of the course or means of knowledge, it falls out that they oftener err in the conceits and apprehensions of things than the other.
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or to punish them for some particular sin, as disobdience, curiosity of enquiring into depths above them, singularity, discontentedness, self seeking, or the like;
or to Punish them for Some particular since, as disobdience, curiosity of inquiring into depths above them, singularity, discontentedness, self seeking, or the like;
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for these or some such causes, I say, it comes to pass that God suffers them to run into grand and enormous errors, foul and foolish extravagancies of opinion, which if once they trench on practise,
for these or Some such Causes, I say, it comes to pass that God suffers them to run into grand and enormous errors, foul and foolish extravagancies of opinion, which if once they trench on practice,
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as Christ has pleased to express him in his last most holy and comfortable Discourse, of which the Text is but a part, the several expressions of whose nature and office set together, will I am confident assure us of a way to discern the Spirit of truth,
as christ has pleased to express him in his last most holy and comfortable Discourse, of which the Text is but a part, the several expressions of whose nature and office Set together, will I am confident assure us of a Way to discern the Spirit of truth,
as the Apostle speaks, 1 Cor. ii. 13. if it grow not in the garden of nature, that's a good sign 'tis the Spirit of truth is come that thus enables us to receive a Doctrine so disadvantagious and displeasing.
as the Apostle speaks, 1 Cor. ii. 13. if it grow not in the garden of nature, that's a good Signen it's the Spirit of truth is come that thus enables us to receive a Doctrine so disadvantageous and displeasing.
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If then (2.) it be such an assertion that has good ground in it to rest upon, that will not fail us in distress, that will stick by us in our deepest agonies, comfort us in our greatest discomforts, not leave us when all earthly comforts do,
If then (2.) it be such an assertion that has good ground in it to rest upon, that will not fail us in distress, that will stick by us in our Deepest agonies, Comfort us in our greatest discomforts, not leave us when all earthly comforts do,
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If then (3.) it be an assertion that carries the analogy of faith along with it, that agrees with all the other principles of Christian faith, that is, according to the rule of Christs holy word, that soberly and truly brings to our remembrance what he has said at any time,
If then (3.) it be an assertion that carries the analogy of faith along with it, that agrees with all the other principles of Christian faith, that is, according to the Rule of Christ holy word, that soberly and truly brings to our remembrance what he has said At any time,
even the Spirit of truth, which proceedeth from the Father, &c. When the Doctrine (5.) is no other than what either establishes the Doctrine of the holy Trinity, Father, Son, and Holy Ghost;
even the Spirit of truth, which Proceedeth from the Father, etc. When the Doctrine (5.) is no other than what either establishes the Doctrine of the holy Trinity, Father, Son, and Holy Ghost;
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The Doctrine (6.) that bears witness of Christ, that he is God, that he is Man, that he is Christ the Saviour of the World, that he came to save sinners, all whosoever would come to him, not a few particular ones only;
The Doctrine (6.) that bears witness of christ, that he is God, that he is Man, that he is christ the Saviour of the World, that he Come to save Sinners, all whosoever would come to him, not a few particular ones only;
that makes not new opinions, but takes up the old, such as Christ delivered to the Apostles, they also to the Fathers, they downward to their successors, this is most probably,
that makes not new opinions, but Takes up the old, such as christ Delivered to the Apostles, they also to the Father's, they downward to their Successors, this is most probably,
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that he is a complete and Universal Saviour, such as he profest himself by entertaining all comers, sending his Spirit and Apostles into all Nations, commanding them to preach to every creature, which are no other than his own words, this is also from the Spirit of truth;
that he is a complete and Universal Saviour, such as he professed himself by entertaining all comers, sending his Spirit and Apostles into all nations, commanding them to preach to every creature, which Are no other than his own words, this is also from the Spirit of truth;
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professes the Prince of the world cast out by Christ, the devil overcome and brought to to judgment by him, our sins forgiven, we acquitted, and the World condemned;
Professes the Prince of the world cast out by christ, the Devil overcome and brought to to judgement by him, our Sins forgiven, we acquitted, and the World condemned;
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that Spirit (9.) that does not seek it self, that opinion which renounces the glory of a Leader, the ambition of a Faction, the affectation of Singularity, the honour of himself, that speaks not of its own head,
that Spirit (9.) that does not seek it self, that opinion which renounces the glory of a Leader, the ambition of a Faction, the affectation of Singularity, the honour of himself, that speaks not of its own head,
He shall glorifie me. Those Doctrines which give God all the glory, which return the glory of all to Christ, which so exalt man only as the better thereby to glorifie God;
He shall Glorify me. Those Doctrines which give God all the glory, which return the glory of all to christ, which so exalt man only as the better thereby to Glorify God;
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and pronouncing him just when he is no other than wicked and unjust, nor denies the efficacy of his grace to make us clean, to have a true cleansing, purifying, sanctifying power,
and pronouncing him just when he is no other than wicked and unjust, nor Denies the efficacy of his grace to make us clean, to have a true cleansing, purifying, sanctifying power,
these Doctrines which take not this glory away from Christ, but give the power as well of making as pronouncing righteous to his grace, that thus magnifie and glorifie his Justification and Redemption, they certainly glorifie Christ, are the only Doctrines that glorifie Christ truly,
these Doctrines which take not this glory away from christ, but give the power as well of making as pronouncing righteous to his grace, that thus magnify and Glorify his Justification and Redemption, they Certainly Glorify christ, Are the only Doctrines that Glorify christ truly,
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and (11.) by all means possible can give God, and Christ, and the holy Spirit the glory, deny nothing to them that is theirs, under a foolish pretence only to abate and vilifie man beyond the truth;
and (11.) by all means possible can give God, and christ, and the holy Spirit the glory, deny nothing to them that is theirs, under a foolish pretence only to abate and vilify man beyond the truth;
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this Doctrine indeed may be such as comes from the Spirit of truth, yet accepted and entertained it may be through some other Spirit, upon some sinister end or ground;
this Doctrine indeed may be such as comes from the Spirit of truth, yet accepted and entertained it may be through Some other Spirit, upon Some sinister end or ground;
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that therefore it may not only be the truth of the Spirit, but have the very Spirit of truth with it, that it may be evident it not only comes from him,
that Therefore it may not only be the truth of the Spirit, but have the very Spirit of truth with it, that it may be evident it not only comes from him,
but that he also is come with it, it must be sincerely and intimately embraced with our very hearts and spirits out of love to truth, not any interest or by-respect,
but that he also is come with it, it must be sincerely and intimately embraced with our very hearts and spirits out of love to truth, not any Interest or by-respect,
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I have been somwhat long in this particular, about the Spirits coming, because I see the World so much mistaken in it, so often crying, Lo! here he is, lo! there he is, lo! here he comes, lo!
I have been somewhat long in this particular, about the Spirits coming, Because I see the World so much mistaken in it, so often crying, Lo! Here he is, lo! there he is, lo! Here he comes, lo!
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though all the tongues of men and Angels would have profited them nothing; the fire then, had it not enflamed their hearts and affections with a holy flame,
though all the tongues of men and Angels would have profited them nothing; the fire then, had it not inflamed their hearts and affections with a holy flame,
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the Spirit of power is one of his names, and the pulling down of strong holds, casting down every thing that exalts it self against the knowledge of God,
the Spirit of power is one of his names, and the pulling down of strong holds, casting down every thing that exalts it self against the knowledge of God,
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and bringing into captivity every thought to the obedience of Christ is one of his works, 2 Cor. x. 4, 5. 3. He comes gently, (that's the common pace of one that is only said to come.) Gently, step by step, grace after grace, gift after gift, truth after truth, leads by steps, comes by degrees;
and bringing into captivity every Thought to the Obedience of christ is one of his works, 2 Cor. x. 4, 5. 3. He comes gently, (that's the Common pace of one that is only said to come.) Gently, step by step, grace After grace, gift After gift, truth After truth, leads by steps, comes by Degrees;
Nay, as hastily as it seem'd to come this day, St. Peter, the chief of them, was a while after at a loss for a truth, had not, it seems, all truths together:
Nay, as hastily as it seemed to come this day, Saint Peter, the chief of them, was a while After At a loss for a truth, had not, it seems, all truths together:
Saul does but turn him about from Samuel and God gives him presently another heart, 1 Sam. x. 9. Samuel no sooner anoints David, but from thence-forward the Spirit came upon him, 1 Sam. xvi. 13. And this note is made, not that you should always look for miraculous changes,
Saul does but turn him about from Samuel and God gives him presently Another heart, 1 Sam. x. 9. Samuel no sooner anoints David, but from thenceforward the Spirit Come upon him, 1 Sam. xvi. 13. And this note is made, not that you should always look for miraculous changes,
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and wait for him, that though he come suddenly, he may not find you unprepared, the doors shut upon him, that he may not go as he comes for want of entertainment.
and wait for him, that though he come suddenly, he may not find you unprepared, the doors shut upon him, that he may not go as he comes for want of entertainment.
You will peradventure understand it best by considering how the Spirit mov'd in the Creation, the order the same in creating the new man in the soul that he there observed in creating of the World.
You will Peradventure understand it best by considering how the Spirit moved in the Creation, the order the same in creating the new man in the soul that he there observed in creating of the World.
and leaves, and seeds, into green flourishing desires, holy resolutions and endeavours which carry with them seed, much hope of encrease; (4.) To cherish these green and tender sprouts, to direct and rule these resolutions, desires,
and leaves, and seeds, into green flourishing Desires, holy resolutions and endeavours which carry with them seed, much hope of increase; (4.) To cherish these green and tender sprouts, to Direct and Rule these resolutions, Desires,
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After all this (5.) the sensitive faculties in their course and order bring forth their living creature according to their kind, submit themselves to the command of the superiour reason;
After all this (5.) the sensitive faculties in their course and order bring forth their living creature according to their kind, submit themselves to the command of the superior reason;
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And then lastly, when the Spirit has thus totally renewed the face of the earth, of our mind and affections is the new man created after the likeness and image of God in righteousness and true holiness.
And then lastly, when the Spirit has thus totally renewed the face of the earth, of our mind and affections is the new man created After the likeness and image of God in righteousness and true holiness.
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and first enlightens the darkness of our souls, he orders all our faculties and powers, he makes us fruitful to good works, he daily encreases divine light and heat within us;
and First enlightens the darkness of our Souls, he order all our faculties and Powers, he makes us fruitful to good works, he daily increases divine Light and heat within us;
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he reforms our sense, subdues our passions, regulates our reason, sanctifies them all, comes in light, comes in grace, comes in truth, comes in strength, comes in power, that we might in his strength and power come one day all in glory.
he reforms our sense, subdues our passion, regulates our reason, Sanctifies them all, comes in Light, comes in grace, comes in truth, comes in strength, comes in power, that we might in his strength and power come one day all in glory.
and keep not thy holy Spirit from us, but let thy Spirit of truth come down and guide us out of our wandrings, give us the comfort of his help again, guide us again into the ways of truth,
and keep not thy holy Spirit from us, but let thy Spirit of truth come down and guide us out of our wanderings, give us the Comfort of his help again, guide us again into the ways of truth,
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and this day accordingly sent him to guide us to himself, from grace to grace, from truth to truth, from truth below to true happiness above, Jesus Christ our Saviour. To whom, &c.
and this day accordingly sent him to guide us to himself, from grace to grace, from truth to truth, from truth below to true happiness above, jesus christ our Saviour. To whom, etc.
has continued guiding ever since, will go on guiding to the end, began it with the Apostles, continued it to the Church, and will continue it to it to the end of the World.
has continued guiding ever since, will go on guiding to the end, began it with the Apostles, continued it to the Church, and will continue it to it to the end of the World.
Indeed he that looks upon the face of the Christian Churches now, would be easily tempted to think, that either the time was not yet come, that it should be fulfilled,
Indeed he that looks upon the face of the Christian Churches now, would be Easily tempted to think, that either the time was not yet come, that it should be fulfilled,
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chance he may perhaps into a truth, but not be guided to it, and as little good come of it where the analogie of Scripture and Truth must needs be broken by so many differing and divided spirits.
chance he may perhaps into a truth, but not be guided to it, and as little good come of it where the analogy of Scripture and Truth must needs be broken by so many differing and divided spirits.
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Which that he may, as I have heretofore out of the former words told you of his coming ▪ so shall I now by his assistance out of these latter tell you of his guiding;
Which that he may, as I have heretofore out of the former words told you of his coming ▪ so shall I now by his assistance out of these latter tell you of his guiding;
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and comes still, comes (1.) to guide, to guide (2.) into truth, (3.) into all truth, (4.) even you and all into it, yet (5.) to guide only, not to drive or force us;
and comes still, comes (1.) to guide, to guide (2.) into truth, (3.) into all truth, (4.) even you and all into it, yet (5.) to guide only, not to drive or force us;
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The sum of all is this, to assure us (1.) that notwithstanding all the errors and false spirits now abroad, there is a Spirit of Truth still ready and willing to guide us into all truth yet;
The sum of all is this, to assure us (1.) that notwithstanding all the errors and false spirits now abroad, there is a Spirit of Truth still ready and willing to guide us into all truth yet;
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I. I will not leave you comfortless, said he, when he was going hence, St. Ioh. xiv. 18. Had he left us without a guide he had so, comfortless indeed in a vast and howling wilderness, this earth is little else.
I. I will not leave you comfortless, said he, when he was going hence, Saint John xiv. 18. Had he left us without a guide he had so, comfortless indeed in a vast and howling Wilderness, this earth is little Else.
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But a Comforter he sends, ver. 7. such a one as shall teach us all things, St. Iohn xiv. 26. that's a comfort indeed, none like it, to have one to guide us in a dangerous and uncertain way, to teach us that our ignorance requires, to do all the offices of a guide unto us, to teach us our way, to lead us,
But a Comforter he sends, ver. 7. such a one as shall teach us all things, Saint John xiv. 26. that's a Comfort indeed, none like it, to have one to guide us in a dangerous and uncertain Way, to teach us that our ignorance requires, to do all the Offices of a guide unto us, to teach us our Way, to led us,
He shall teach you, teach you the way, reveal Christ to you, for unless he do you cannot know him, teach you how to pray, Rom. viii. 26. teach you what to say,
He shall teach you, teach you the Way, reveal christ to you, for unless he do you cannot know him, teach you how to pray, Rom. viii. 26. teach you what to say,
'Tis not you says Christ, but the Spirit of your Father, that speaketh in you, St. Matth. x. 20. He, lastly, it is that quicken our spirit with his Spirit, that encourages and upholds us like a guide and leader,
It's not you Says christ, but the Spirit of your Father, that speaks in you, Saint Matthew x. 20. He, lastly, it is that quicken our Spirit with his Spirit, that encourages and upholds us like a guide and leader,
but a very lye, as far from truth as a lie it self, things so distant from that conformity with God, which is truth (for truth is nothing else) that no lie is further off it.
but a very lie, as Far from truth as a lie it self, things so distant from that conformity with God, which is truth (for truth is nothing Else) that no lie is further off it.
neither our understandings to his understanding, nor our wills to his will, nor any th•ng of us really to him, our actions and words and thoughts all lye to him, to his face;
neither our understandings to his understanding, nor our wills to his will, nor any th•ng of us really to him, our actions and words and thoughts all lie to him, to his face;
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yet give most of it to our lusts and to our selves, and we are so used to it, we can do no other, we are all either verbal or real lies, need we had of one to guide us into the truth.
yet give most of it to our Lustiest and to our selves, and we Are so used to it, we can do no other, we Are all either verbal or real lies, need we had of one to guide us into the truth.
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He sheweth us of the Father, He reveals to us the Son, He interprets the Word and writes it in our hearts, He leads and upholds us by his Promises, seals them unto us, seals us again to the day of Redemption, the day of truth, the day when all things shall appear truly as they are.
He shows us of the Father, He reveals to us the Son, He interprets the Word and writes it in our hearts, He leads and upholds us by his Promises, Seals them unto us, Seals us again to the day of Redemption, the day of truth, the day when all things shall appear truly as they Are.
so the very truth of any truth, that which truly confirms it to the divine will and understanding, that makes truth the same with goodness, is from this Spirit, from his guiding and directing, his breathing it,
so the very truth of any truth, that which truly confirms it to the divine will and understanding, that makes truth the same with Goodness, is from this Spirit, from his guiding and directing, his breathing it,
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Gods mercies and Christs are ever perfect, and of the largest size, and the conducts of the Spirit are so too, into all goodness, Gal. v. 9. into all fulness, Ephes. iii. 19. into all truth here, into all things.
God's Mercies and Christ Are ever perfect, and of the Largest size, and the conducts of the Spirit Are so too, into all Goodness, Gal. v. 9. into all fullness, Ephesians iii. 19. into all truth Here, into all things.
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The signification of all old types and shadows, sacrifices and ceremonies, the things, which whilst Christ was with us we were not able to bear, ver. 12. the things, which when they were done we did not understand, all that we are to believe and do, what to hope,
The signification of all old types and shadows, Sacrifices and ceremonies, the things, which while christ was with us we were not able to bear, ver. 12. the things, which when they were done we did not understand, all that we Are to believe and do, what to hope,
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but nothing more, but all, whatever is commanded, keeps back nothing, as St. Paul professes for himself, Acts xx. 20. nothing that is profitable unto you, that is, nothing profitable to Salvation.
but nothing more, but all, whatever is commanded, keeps back nothing, as Saint Paul Professes for himself, Acts xx. 20. nothing that is profitable unto you, that is, nothing profitable to Salvation.
The doctrines of the world are like those bastard children in Nehemiah, xiii. 24. that spake half Ashdod, and half Israel; one part of them is truth, the other falshood;
The doctrines of the world Are like those bastard children in Nehemiah, xiii. 24. that spoke half Ashdod, and half Israel; one part of them is truth, the other falsehood;
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one part Scripture, the other a Romance; one part spirit, the other flesh; one part Heaven, the other Earth, earthly humors and respects, and nothing else.
one part Scripture, the other a Romance; one part Spirit, the other Flesh; one part Heaven, the other Earth, earthly humours and respects, and nothing Else.
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There is not an Error or Heresie so gross or impudent, but has Iacob 's voice though Esau 's hands, speaks well what ere it does, speaks fair and smooth though its deeds be rough and cruel;
There is not an Error or Heresy so gross or impudent, but has Iacob is voice though Esau is hands, speaks well what ere it does, speaks fair and smooth though its Deeds be rough and cruel;
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if St. Iames say true, Iam. ii. 26. Innumerable multitudes of such half-fac'd truths there are abroad, vented and vaunted by private spirits, such as this spirit has no hand in.
if Saint James say true, Iam. ii. 26. Innumerable Multitudes of such half-faced truths there Are abroad, vented and vaunted by private spirits, such as this Spirit has no hand in.
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unless we hinder him, all things says Christ in another place, St. Iohn xiv. 26. V. But all this while, to whom is all this promis'd, this guiding Spirit into all truth;
unless we hinder him, all things Says christ in Another place, Saint John xiv. 26. V. But all this while, to whom is all this promised, this guiding Spirit into all truth;
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You Believers, all of you, as well as you Apostles. For for all he prays in the next Chapter, ver. 20. for all that should believe on him through their Word. And 'tis promis'd St. Iohn xiv. 16. that he shall abide with them for ever;
You Believers, all of you, as well as you Apostles. For for all he prays in the next Chapter, ver. 20. for all that should believe on him through their Word. And it's promised Saint John xiv. 16. that he shall abide with them for ever;
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To them to bring to their remembrance all things whatsoever he had said unto them, St. Iohn xiv. 26. Whence we read so often, they remembred his words, St. Luke xxiv. 8. Acts i. 16. remembred what he said, St. Iohn ii. 22. remembred what was done unto him, St. Iohn xii. 16.
To them to bring to their remembrance all things whatsoever he had said unto them, Saint John xiv. 26. Whence we read so often, they remembered his words, Saint Lycia xxiv. 8. Acts i. 16. remembered what he said, Saint John ii. 22. remembered what was done unto him, Saint John xii. 16.
To them (5.) to settle the Rites and Ceremonies, the Discipline and Government of the Church, to take order about things indifferent, Acts xv. 28. It seemed good unto the Holy Ghost and to us, to define things not before commanded:
To them (5.) to settle the Rites and Ceremonies, the Discipline and Government of the Church, to take order about things indifferent, Acts xv. 28. It seemed good unto the Holy Ghost and to us, to define things not before commanded:
Of these Christ had given no commandment, we read of none, St. Paul professes he had received none about them, 1 Cor. vii. 25. yet he determines them,
Of these christ had given no Commandment, we read of none, Saint Paul Professes he had received none about them, 1 Cor. vii. 25. yet he determines them,
And the word here for guiding is NONLATINALPHABET. Now in NONLATINALPHABET there is first, NONLATINALPHABET, and then NONLATINALPHABET, first way, then motion in it.
And the word Here for guiding is. Now in there is First,, and then, First Way, then motion in it.
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Thy Word is a light unto my feet, and a lanthorn to my paths, says holy David, Psal. cxix. 105. All Scripture is given by inspiration, says St. Paul, and is profitable for Doctrine, for reproof,
Thy Word is a Light unto my feet, and a lantern to my paths, Says holy David, Psalm cxix. 105. All Scripture is given by inspiration, Says Saint Paul, and is profitable for Doctrine, for reproof,
for correction, for instruction in righteousness, that the man of God may be perfect, thorowly furnished unto all good works, 2 Tim. iii. 16, 17. Inspir'd purposely by this Spirit to be a way to guide us into all truth and goodness.
for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. iii. 16, 17. Inspired purposely by this Spirit to be a Way to guide us into all truth and Goodness.
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And the second is the Church, for we must know this, says St. Peter, know it first too, 2 Pet. i. 20. That no Scripture is of any private interpretation.
And the second is the Church, for we must know this, Says Saint Peter, know it First too, 2 Pet. i. 20. That no Scripture is of any private Interpretation.
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There are some things so hard to be understood both in St. Pauls Epistles, and also other Scriptures, says he, that they that are unlearned and unstable wrest them unto their own destruction, 2 Tim. iii. 16. and therefore presently his advice follows, to beware least we be led away with that error, the error,
There Are Some things so hard to be understood both in Saint Paul's Epistles, and also other Scriptures, Says he, that they that Are unlearned and unstable wrest them unto their own destruction, 2 Tim. iii. 16. and Therefore presently his Advice follows, to beware lest we be led away with that error, the error,
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The pillar and ground upon which truth stands and stays is the Church, if St. Paul may be allowed the judge, 1 Tim. iii. 16. The pillar and ground of truth.
The pillar and ground upon which truth Stands and stays is the Church, if Saint Paul may be allowed the judge, 1 Tim. iii. 16. The pillar and ground of truth.
In matters of discipline when a brother has done disorderly, tell it to the Church, says Christ, St. Mat. 18. 17. and if he neglect to hear that, let him be unto thee as a heathen man, and as a Publican. He is no Christian.
In matters of discipline when a brother has done disorderly, tell it to the Church, Says christ, Saint Mathew 18. 17. and if he neglect to hear that, let him be unto thee as a heathen man, and as a Publican. He is no Christian.
In matters (2.) of doubt and controversie, send to the Church, to Hierusalem, to the Apostles and Elders there conven'd in Counsel, and let them determine it,
In matters (2.) of doubt and controversy, send to the Church, to Jerusalem, to the Apostles and Elders there convened in Counsel, and let them determine it,
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so we find it done, Acts xv. 2, 28. In a lawful and full assembly of the learned Fathers of the Church such shall be determined, that's the was to settle truth.
so we find it done, Acts xv. 2, 28. In a lawful and full assembly of the learned Father's of the Church such shall be determined, that's the was to settle truth.
In matters (3.) of Rites and Ceremonies the Spirit guides us also by the Church. If any man seem to be contentious about them, St. Pauls appeal is presently to the Churches Customs We have no such custom neither the Churches of God, that's answer enough full and sufficient thinks the Apostle, 1 Cor. xi. 16. If the Churches custom be for us,
In matters (3.) of Rites and Ceremonies the Spirit guides us also by the Church. If any man seem to be contentious about them, Saint Paul's appeal is presently to the Churches Customs We have no such custom neither the Churches of God, that's answer enough full and sufficient thinks the Apostle, 1 Cor. xi. 16. If the Churches custom be for us,
Nay, so careful was the Apostle to preserve the publick Authority of the Church, and beat down all private ways and fancies (by which ways only Schism and Heresie creep in) that he tells Timothy, though a Bishop, and one well read and exercised in the Scriptures from a child, 2 Tim. iii. 14. of a form of sound words he would have even him hold fast to, 2 Tim. i. 13. and the Romans he tells of a form of Doctrine to be obeyed, Rom. 6. 17. so far was that great and eloquent Apostle from being against forms, any forms of the Church, (though he could have prayed and preached ex tempore with the best, had tongues and eloquence,
Nay, so careful was the Apostle to preserve the public authority of the Church, and beatrice down all private ways and fancies (by which ways only Schism and Heresy creep in) that he tells Timothy, though a Bishop, and one well read and exercised in the Scriptures from a child, 2 Tim. iii. 14. of a from of found words he would have even him hold fast to, 2 Tim. i. 13. and the Romans he tells of a from of Doctrine to be obeyed, Rom. 6. 17. so Far was that great and eloquent Apostle from being against forms, any forms of the Church, (though he could have prayed and preached ex tempore with the best, had tongues and eloquence,
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Nor is this appeal to the Fathers any whit strange or in Christian Religion only first to be heard of, it was Gods direction from the first. For ask now, says Moses, of the days that are past, that were before thee, Deut. iv. 32. Stand you in the ways,
Nor is this appeal to the Father's any whit strange or in Christian Religion only First to be herd of, it was God's direction from the First. For ask now, Says Moses, of the days that Are past, that were before thee, Deuteronomy iv. 32. Stand you in the ways,
for we are but of yesterday, and know nothing, Iob viii. 8. See how slightly things of yesterday, new interpretations, new devices, new guides are accounted of.
for we Are but of yesterday, and know nothing, Job viii. 8. See how slightly things of yesterday, new interpretations, new devices, new guides Are accounted of.
and promise to be with it to the end of the World, and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together.
and promise to be with it to the end of the World, and then leave it presently to Antichrist to be guided by him for above fifteen hundred Years together.
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Nor is it reasonable to conceive a few private Spirits, neither holier nor wiser than others, (for ought appears) nor arm'd with Miracles to confirm their Doctrines, should be more guided by the Spirit of truth,
Nor is it reasonable to conceive a few private Spirits, neither Holier nor Wiser than Others, (for ought appears) nor armed with Miracles to confirm their Doctrines, should be more guided by the Spirit of truth,
Thou leadest thy people like sheep, says the Psalmist, by the hand of Moses and Aaron, Psal. lxxvii. 20. Moses and Aaron were the Governours of the Church, the one a Priest, the other a Prophet;
Thou Leadest thy people like sheep, Says the Psalmist, by the hand of Moses and Aaron, Psalm lxxvii. 20. Moses and Aaron were the Governors of the Church, the one a Priest, the other a Prophet;
and we are bid to obey them, those especially that watch for our souls, Heb. xiii. 17. Such as labour in the Word and Doctrine, 1 Tim. v. 17. By such as God sets over us in the Church, to teach and guide us into truth, we must be guided if we will come into it.
and we Are bid to obey them, those especially that watch for our Souls, Hebrew xiii. 17. Such as labour in the Word and Doctrine, 1 Tim. v. 17. By such as God sets over us in the Church, to teach and guide us into truth, we must be guided if we will come into it.
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In things doubtful 'tis our safest course to have recourse to them, provided that they be not of Corahs company, that they exalt not themselves against Moses and Aaron, nor draw us to it.
In things doubtful it's our Safest course to have recourse to them, provided that they be not of Corahs company, that they exalt not themselves against Moses and Aaron, nor draw us to it.
If they do, we may say to them as Moses did to those, Ye take too much upon you you Sons of Levi. God leads his People like a flock in peace and unity,
If they do, we may say to them as Moses did to those, You take too much upon you you Sons of Levi. God leads his People like a flock in peace and unity,
1. He leads or guides us only, he does not drive us, that's not the way to plant truth, by force and violence, fire and fagots, not the Spirits sure, which is the Spirit of love.
1. He leads or guides us only, he does not drive us, that's not the Way to plant truth, by force and violence, fire and faggots, not the Spirits sure, which is the Spirit of love.
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Some Act of the Spirit, He moves and stirs up to it, enlightens our understandings, actuates our wills, disposes ways and times, occasions and opportunities to it, that's the reason we hear the truth more willingly at some time than other.
some Act of the Spirit, He moves and stirs up to it, enlightens our understandings, actuates our wills, disposes ways and times, occasions and opportunities to it, that's the reason we hear the truth more willingly At Some time than other.
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The Spirit leads softly on, like Iacob, Gen. xxxiv. 14. according as the Cattel and Children are able to endure, according as our inferiour powers signified by the Cattel,
The Spirit leads softly on, like Iacob, Gen. xxxiv. 14. according as the Cattle and Children Are able to endure, according as our inferior Powers signified by the Cattle,
How shall they hear without a Preacher? Rom. x. 14. To this purpose the Spirit set Teachers in the Church, 1 Cor. xii. 28. Pastours and Teachers, Eph. iv. 11. Pastors to rule, Teachers to teach, both to guide us into the truth.
How shall they hear without a Preacher? Rom. x. 14. To this purpose the Spirit Set Teachers in the Church, 1 Cor. xii. 28. Pastors and Teachers, Ephesians iv. 11. Pastors to Rule, Teachers to teach, both to guide us into the truth.
though they were sent themselves, they are not sent by the Spirit, and though they may guide now and then into a truth, teach something that is true, into all they cannot, their very Function is a lie, and their preaching of it.
though they were sent themselves, they Are not sent by the Spirit, and though they may guide now and then into a truth, teach something that is true, into all they cannot, their very Function is a lie, and their preaching of it.
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'Tis the spiritual man that only truly discerns and sees the truth, the natural and carnal man he cannot, 1 Cor. ii. 14, 15. And if there be Divisions or Schisms among you are you not carnal? says St. Paul in the next Chapter, 1 Cor. iii. 3. Yes, you are;
It's the spiritual man that only truly discerns and sees the truth, the natural and carnal man he cannot, 1 Cor. ii. 14, 15. And if there be Divisions or Schisms among you Are you not carnal? Says Saint Paul in the next Chapter, 1 Cor. iii. 3. Yes, you Are;
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'Twere well if men would think of this, we were likely then the sooner to see truth, to be guided into all truth if we could once keep all together, peace and truth go both together.
'Twere well if men would think of this, we were likely then the sooner to see truth, to be guided into all truth if we could once keep all together, peace and truth go both together.
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If any man will do his will, he shall know of the Doctrine whether it be of God, St. Ioh. vii. 17. till our hearts be well fram'd to the obedience of Gods Commandments no truly knowing truth.
If any man will do his will, he shall know of the Doctrine whither it be of God, Saint John vii. 17. till our hearts be well framed to the Obedience of God's commandments not truly knowing truth.
this begins with action, and ends in speculation, seeing and knowing God, What man is he that feareth the Lord, him shall he teach in the way that he shall choose, Psal. xxv. 11. When the Spirits holiness is come into us, his truth will follow as fast as we can bear it, till we come to the fulness of the measure of the stature of Christ, to Christ himself that is the Truth;
this begins with actium, and ends in speculation, seeing and knowing God, What man is he that fears the Lord, him shall he teach in the Way that he shall choose, Psalm xxv. 11. When the Spirits holiness is come into us, his truth will follow as fast as we can bear it, till we come to the fullness of the measure of the stature of christ, to christ himself that is the Truth;
Indeed if you take knowledge for practical and saving knowledge so it is, no man knows God but he that loves him, no man so knows truth but he that loves and follows it,
Indeed if you take knowledge for practical and Saving knowledge so it is, no man knows God but he that loves him, no man so knows truth but he that loves and follows it,
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wherefore then do you Moses and Aaron lift up your selves above the Congregation of the Lord? Why do you Priests lift up your selves so much to think you only are fit to teach and rule the people? But the earth opened her mouth, ver. 30. and confuted the madness of these men.
Wherefore then do you Moses and Aaron lift up your selves above the Congregation of the Lord? Why do you Priests lift up your selves so much to think you only Are fit to teach and Rule the people? But the earth opened her Mouth, ver. 30. and confuted the madness of these men.
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by the hand of our lawful Pastors and Teachers, himself inwardly acting and moving in us, inwardly working and perswading us, outwardly ministring opportunities and occasions to us, leading us by degrees, preserving us in peace, keeping us in obedience, and holiness, and charity.
by the hand of our lawful Pastors and Teachers, himself inwardly acting and moving in us, inwardly working and persuading us, outwardly ministering opportunities and occasions to us, leading us by Degrees, preserving us in peace, keeping us in Obedience, and holiness, and charity.
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Christ here promises for him him that he shall, for so we may render it, He shall. And he is the Spirit of truth, says the Text. So he will make good what Christ has promised,
christ Here promises for him him that he shall, for so we may render it, He shall. And he is the Spirit of truth, Says the Text. So he will make good what christ has promised,
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Them that be meek shall he guide in judgment, and such as be gentle them shall he learn his way, Psal. xxv. 8. No teaching without humility, we must be willing to be guided or he will not guide us.
Them that be meek shall he guide in judgement, and such as be gentle them shall he Learn his Way, Psalm xxv. 8. No teaching without humility, we must be willing to be guided or he will not guide us.
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We must not plead our interest, or any thing against it, be it never so troublesome, never so disadvantageous, never so displeasing, we must resolve to embrace it, because 'tis truth.
We must not plead our Interest, or any thing against it, be it never so troublesome, never so disadvantageous, never so displeasing, we must resolve to embrace it, Because it's truth.
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And so doing, the Spirit will come, and he will guide us, guide us into all necessary and saving truths, guide us to Christ, guide us to God, guide us here,
And so doing, the Spirit will come, and he will guide us, guide us into all necessary and Saving truths, guide us to christ, guide us to God, guide us Here,
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This day the Text fulfilled in the ears of some of every Nation under Heaven, ver. 5. remembred and celebrated by the tongues and voices of the Christian Church throughout the Earth.
This day the Text fulfilled in the ears of Some of every nation under Heaven, ver. 5. remembered and celebrated by the tongues and voices of the Christian Church throughout the Earth.
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and sate like rays of light upon the Apostles, those whitest and purest sons of light, the Holy Ghost the third Person of the blessed Trinity descending miraculously in it upon the Disciples,
and sat like rays of Light upon the Apostles, those whitest and Purest Sons of Light, the Holy Ghost the third Person of the blessed Trinity descending miraculously in it upon the Disciples,
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A business we are this day to be their Disciples in, to use our tongues to the same purpose, that we may testifie our selves to be led by the same Spirit, breath by the same breath, move by the same wind, our hearts warm'd by the same fire, our words fram'd by the same tongues that this day appear'd so miraculously upon them.
A business we Are this day to be their Disciples in, to use our tongues to the same purpose, that we may testify our selves to be led by the same Spirit, breath by the same breath, move by the same wind, our hearts warmed by the same fire, our words framed by the same tongues that this day appeared so miraculously upon them.
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We have done so in the unity of the Church several times before in the year for Christ the second Person of the Godhead, do we so now also for the third, the benefits and glory which this day came from him, which they this day did after a strange miraculous way receive, we may this day also receive in an efficacious way,
We have done so in the unity of the Church several times before in the year for christ the second Person of the Godhead, do we so now also for the third, the benefits and glory which this day Come from him, which they this day did After a strange miraculous Way receive, we may this day also receive in an efficacious Way,
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Now the best way to keep the Feast, so as to be partakers of the honour and benefits of it, is to place our selves in the same fashion, set our selves in the same posture, dispose our selves after the same order with them here, both for the receiving of him,
Now the best Way to keep the Feast, so as to be partakers of the honour and benefits of it, is to place our selves in the same fashion, Set our selves in the same posture, dispose our selves After the same order with them Here, both for the receiving of him,
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how to know how and where, and when it is he comes, how to distinguish him and his coming from other spirits, what to do also when we have received him,
how to know how and where, and when it is he comes, how to distinguish him and his coming from other spirits, what to do also when we have received him,
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and when more especially to do the one or expect the other by the pattern and example in the Text. This will prove the best, the only celebration of the Feast, the most glorious manifestation this day on our parts for the more glorious manifestation this day on Gods;
and when more especially to do the one or expect the other by the pattern and Exampl in the Text. This will prove the best, the only celebration of the Feast, the most glorious manifestation this day on our parts for the more glorious manifestation this day on God's;
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I shall divide you the Text into these Particulars: 1. The Disposition of them, that the Spirit comes and lights upon, them that are all with one accord in one place, that are there quietly sitting and expecting Christ there, especially upon the solemn days, upon the day of Pentecost, a solemn Festival. 2. The way and manner and order of the Holy Spirits coming, suddenly, from Heaven,
I shall divide you the Text into these Particulars: 1. The Disposition of them, that the Spirit comes and lights upon, them that Are all with one accord in one place, that Are there quietly sitting and expecting christ there, especially upon the solemn days, upon the day of Pentecost, a solemn Festival. 2. The Way and manner and order of the Holy Spirits coming, suddenly, from Heaven,
like a sound thence, like the sound of a rushing mighty wind filling all the house, in the appearance of cloven fiery tongues sitting upon each on whom he comes. 3. The effect and issue immediately upon it.
like a found thence, like the found of a rushing mighty wind filling all the house, in the appearance of cloven fiery tongues sitting upon each on whom he comes. 3. The Effect and issue immediately upon it.
when this strange issue fell out, When the day of Pentecost was fully come, in very good time, the promis'd time, Christs time, Gods own time, such as he had prefigur'd them in in the Law too, at the fifty days Feast after the Passover, a solemn day and somewhat more, as you shall hear anon.
when this strange issue fell out, When the day of Pentecost was Fully come, in very good time, the promised time, Christ time, God's own time, such as he had prefigured them in in the Law too, At the fifty days Feast After the Passover, a solemn day and somewhat more, as you shall hear anon.
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Which that we may, Come O mighty wind and blow upon us, Descend O holy Fire and warm our hearts, give me a tongue, O blessed Spirit, out of this days number and utterance, give thy servants capacious spirits and remembrance, that thy Word may rush in upon them as a sound from Heaven, and fill the houses of all our souls with joy and gladness with holy fire of Piety and Devotion, that we may with one accord, one heart and mind speak forth thy praise and glory.
Which that we may, Come Oh mighty wind and blow upon us, Descend Oh holy Fire and warm our hearts, give me a tongue, Oh blessed Spirit, out of this days number and utterance, give thy Servants capacious spirits and remembrance, that thy Word may rush in upon them as a found from Heaven, and fill the houses of all our Souls with joy and gladness with holy fire of Piety and Devotion, that we may with one accord, one heart and mind speak forth thy praise and glory.
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The first Point in the order I have set you, is the disposition of them that the Holy Spirit will come and light upon. (1.) They are of one accord, (2.) in one place, (3.) sitting quietly and expecting there,
The First Point in the order I have Set you, is the disposition of them that the Holy Spirit will come and Light upon. (1.) They Are of one accord, (2.) in one place, (3.) sitting quietly and expecting there,
That soul which breaks the bond of unity, and divides it self from the Church of Christ, from the company of the Apostles and their Successors, the still Fathers of it, cannot hold this holy wind, cannot enclose this holy fire, they are broken and crackt, crack only of the Spirit,
That soul which breaks the bound of unity, and divides it self from the Church of christ, from the company of the Apostles and their Successors, the still Father's of it, cannot hold this holy wind, cannot enclose this holy fire, they Are broken and cracked, Crac only of the Spirit,
so singular in his conceits as to separate himself from his fellows, from that body whereof Christ is the head, he goes away like a member from the natural body,
so singular in his conceits as to separate himself from his Fellows, from that body whereof christ is the head, he Goes away like a member from the natural body,
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What spirit are they of, Whose Religion is Faction, whose chief pretended Piety is Schism, whose business is to differ from all the World? Nothing can be more evident,
What Spirit Are they of, Whose Religion is Faction, whose chief pretended Piety is Schism, whose business is to differ from all the World? Nothing can be more evident,
but too woful experience has prov'd it now, that with the one place the one faith is vanisht, with the ceremony the substance gone too, with the uniformity of Worship, the unanimity of our minds and the uniformity of our faith too blown into the air.
but too woeful experience has proved it now, that with the one place the one faith is vanished, with the ceremony the substance gone too, with the uniformity of Worship, the unanimity of our minds and the uniformity of our faith too blown into the air.
How shall we do, O blessed Spirit, in so many crackt vessels to retain thee? Needs must the Spirit expire out of that body which has so many breaches and divisions in it,
How shall we do, Oh blessed Spirit, in so many cracked vessels to retain thee? Needs must the Spirit expire out of that body which has so many Breaches and divisions in it,
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as it did the Primitive Christians in the days of those fiery persecutions, that the Holy Spirit will ransack all the cranies and search out all the privatest corners be they above ground or under it,
as it did the Primitive Christians in the days of those fiery persecutions, that the Holy Spirit will ransack all the cranies and search out all the privatest corners be they above ground or under it,
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but it is because the mind of all those several places is but one, and in that respect they are no more than so many several cells of the one Catholick Church; but where choice and not necessity, wilfulness and not force, singularity and not purity of Truth or Conscience makes the division,
but it is Because the mind of all those several places is but one, and in that respect they Are no more than so many several cells of the one Catholic Church; but where choice and not necessity, wilfulness and not force, singularity and not purity of Truth or Conscience makes the division,
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and draws Disciples into Chambers, Parlors, Barns, or Mills, Woods or Desarts, go not says Christ out after them, say they what they will of Christ or Spirit there, believe it not, St. Matth. xxix. 26. Two in a field, and yet one taken and the other left, two at the mill,
and draws Disciples into Chambers, Parlors, Barns, or Mills, Woods or Deserts, go not Says christ out After them, say they what they will of christ or Spirit there, believe it not, Saint Matthew xxix. 26. Two in a field, and yet one taken and the other left, two At the mill,
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Or were they yet perhaps in several places sitting as they are here, that is quietly, and in true peace and faith, expecting the promise of their Lord, something might be said to excuse their separations,
Or were they yet perhaps in several places sitting as they Are Here, that is quietly, and in true peace and faith, expecting the promise of their Lord, something might be said to excuse their separations,
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as to take the matter into their own hands, and prevent the coming of the Spirit of Peace, by rising and raising spirits of war and confusion, they must give me leave to tell them, they know not what spirit they are of, a heady, guiddy, furious spirit, zeal I bear them witness with St. Paul, Rom. x. 2. without knowledge, and spirit without holiness,
as to take the matter into their own hands, and prevent the coming of the Spirit of Peace, by rising and raising spirits of war and confusion, they must give me leave to tell them, they know not what Spirit they Are of, a heady, guiddy, furious Spirit, zeal I bear them witness with Saint Paul, Rom. x. 2. without knowledge, and Spirit without holiness,
And yet there is another disposition to be observed in those upon whom the good Spirit lights, to make either instruments of glory to the Church, or Piety to God.
And yet there is Another disposition to be observed in those upon whom the good Spirit lights, to make either Instruments of glory to the Church, or Piety to God.
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neither to be scar'd from the attendance of their Master and their Devotions, nor to be shortned and interrupted in their pious course of faith and piety by the now so terrible scare-crows of set Feasts,
neither to be scared from the attendance of their Master and their Devotions, nor to be shortened and interrupted in their pious course of faith and piety by the now so terrible scarecrows of Set Feasts,
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and this doing, the very Spirit himself authorizes and abets, whilst he thus seems to pick out the time for his own coming at the Iewish Pentecost, so to sanctifie a new Christian Pentecost, the Christian Whitsuntide, to all Christian Generations by this solemn glory of his benefits to day to be remembred for ever.
and this doing, the very Spirit himself authorizes and abets, while he thus seems to pick out the time for his own coming At the Jewish Pentecost, so to sanctify a new Christian Pentecost, the Christian Whitsuntide, to all Christian Generations by this solemn glory of his benefits to day to be remembered for ever.
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thus to the ear: Then (2.) to the eye in the appearance of tongues, cloven tongues, tongues of fire, tongues sitting; and lastly, sitting upon each of them.
thus to the ear: Then (2.) to the eye in the appearance of tongues, cloven tongues, tongues of fire, tongues sitting; and lastly, sitting upon each of them.
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To shew (2.) the readiness of his goodness, beyond expectation, readier far to give than we to take, comes commonly upon us sooner then we expect or wish, prevents us with his goodness, as the Psalmist observes to us, Psal. xxi. 3. and runs very swiftly, Psal. cxlvii. 15. flying upon the wings of the wind, Psal. civ. To shew us (3.) the vanity of men who think it comes with observation. It does not says Christ, St. Luke xvii. 20. 'Tis not at our command.
To show (2.) the readiness of his Goodness, beyond expectation, Readier Far to give than we to take, comes commonly upon us sooner then we expect or wish, prevents us with his Goodness, as the Psalmist observes to us, Psalm xxi. 3. and runs very swiftly, Psalm cxlvii. 15. flying upon the wings of the wind, Psalm civ. To show us (3.) the vanity of men who think it comes with observation. It does not Says christ, Saint Lycia xvii. 20. It's not At our command.
but to shew the disposition that the holy Spirit vouchsafes soonest and suddenest to come to, a sweet and tunable soul dispos'd to accord, to love and peace, and unity.
but to show the disposition that the holy Spirit vouchsafes soonest and suddenest to come to, a sweet and tunable soul disposed to accord, to love and peace, and unity.
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the Prophet you see thought it the only way and medium to raise his spirits into heavenly raptures, to make himself capable of new Inspirations to call for an Instrument of Musick,
the Prophet you see Thought it the only Way and medium to raise his spirits into heavenly raptures, to make himself capable of new Inspirations to call for an Instrument of Music,
so ever employ'd and approv'd both by God and his Prophets and Apostles, (for singing with melody, says St. Paul too, Ephes. v. 19.) to fit and sweeten,
so ever employed and approved both by God and his prophets and Apostles, (for singing with melody, Says Saint Paul too, Ephesians v. 19.) to fit and sweeten,
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and raise our dull and rougher spirits to the service of Heaven and the entertainment of the heavenly and gentle motions of the Spirit in those holy performances.
and raise our dull and rougher spirits to the service of Heaven and the entertainment of the heavenly and gentle motions of the Spirit in those holy performances.
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that he cannot only turn the world upside down when ere he please, but assoon as he pleases, does but blow with his wind and the waters flow, casts but a sudden glance of an eye at St. Peter and out run the waters out of his;
that he cannot only turn the world upside down when ere he please, but As soon as he Pleases, does but blow with his wind and the waters flow, Cast but a sudden glance of an eye At Saint Peter and out run the waters out of his;
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Nox ut tetigerit mentem docet, solumque tetigisse docuisse est, Mam humanum subito ut illustrat immutat affectum, abnegat hoc repente quod erat, exhibet repente quod non erat, S. Greg. He does but touch the mind and teaches it, shines into it and changes it together, forgets immediately what it was,
Nox ut tetigerit mentem docet, solumque tetigisse docuisse est, Mam humanum subito ut illustrate immutat affectum, abnegate hoc Repent quod erat, exhibet Repent quod non erat, S. Greg. He does but touch the mind and Teaches it, shines into it and changes it together, forgets immediately what it was,
But how wonderful an Artist is thy Spirit O Lord, that knows not the least hinderance or delay, NONLATINALPHABET, it comes so suddenly, there is no appearance often of its coming, not so much as a whiff or shadow before it to give us warning of its approach,
But how wondered an Artist is thy Spirit Oh Lord, that knows not the least hindrance or Delay,, it comes so suddenly, there is no appearance often of its coming, not so much as a whiff or shadow before it to give us warning of its approach,
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then 'tis the Wind and Spirit, and Fire and Tongue, a wind out of Gods own treasury, a Spirit out of Gods own bosom, a fire from that Eternal Light, a tongue from that Eternal Wisdom,
then it's the Wind and Spirit, and Fire and Tongue, a wind out of God's own treasury, a Spirit out of God's own bosom, a fire from that Eternal Light, a tongue from that Eternal Wisdom,
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but if our actions come but so much as collaterally and glancing at other respects than God and Heaven, 'tis no Spirit, no motion, no work of his Spirit, but some others;
but if our actions come but so much as collaterally and glancing At other respects than God and Heaven, it's no Spirit, no motion, no work of his Spirit, but Some Others;
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Sonus coelorum, the sound of the Heavens, the very true Pythagorical harmony of the Spheres, the sweetest sound was ever heard, the sound of the Gospel, of the Kingdom of Heaven, and the knowledge of it.
Sound Coelorum, the found of the Heavens, the very true Pythagorical harmony of the Spheres, the Sweetest found was ever herd, the found of the Gospel, of the Kingdom of Heaven, and the knowledge of it.
We perhaps lookt when we heard of something coming down from Heaven, for some glorious Host of Angels, Cherubims or Seraphims, some or other of them at least,
We perhaps looked when we herd of something coming down from Heaven, for Some glorious Host of Angels, Cherubims or Seraphims, Some or other of them At least,
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and we think much to be put off with a sound: yet I must tell you this sound sounds better in our ears, the sound of an Eternal Comforter that should abide with us for ever,
and we think much to be put off with a found: yet I must tell you this found sounds better in our ears, the found of an Eternal Comforter that should abide with us for ever,
And with a fitter convoy he could not come than with a sound, who was now to send and constitute such as should sound out the Gospel over all the World,
And with a fitter convoy he could not come than with a found, who was now to send and constitute such as should found out the Gospel over all the World,
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the blessed Spirit cheers the Plants of Grace within us, and makes them fructifie and prosper, puts life and spirit into the root, verdure and freshness into the leaf, fineness and subtilty into the rellish of the fruit of all holy actions and vertues.
the blessed Spirit cheers the Plants of Grace within us, and makes them fructify and prosper, puts life and Spirit into the root, verdure and freshness into the leaf, fineness and subtlety into the relish of the fruit of all holy actions and Virtues.
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the Holy Spirit does so too, allays the inordinate heat of concupiscence within us, cools the over-hotness and ardors of our Passions, revives us and recovers us when we are almost choakt with the fumes and flames of our own corruption, affections and lusts.
the Holy Spirit does so too, allays the inordinate heat of concupiscence within us, cools the over-hotness and ardors of our Passion, revives us and recovers us when we Are almost choked with the fumes and flames of our own corruption, affections and Lustiest.
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You see the goodness and graces of the Holy Spirit not unfitly expressed by the resemblance of the Wind. See we now his Power as well resembled by it, by the rushing mighty wind.
You see the Goodness and graces of the Holy Spirit not unfitly expressed by the resemblance of the Wind. See we now his Power as well resembled by it, by the rushing mighty wind.
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nay rends the Mountains and breaks in pieces the Rocks before it, 1 Kings xix. 11. But never did Wind so tear up Foundations by the roots, never did so strong Buildings fall before that tumultuous vapour,
nay rends the Mountains and breaks in Pieces the Rocks before it, 1 Kings xix. 11. But never did Wind so tear up Foundations by the roots, never did so strong Buildings fallen before that tumultuous vapour,
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All the high things of the earth, Wisdom and Learning, and Might and Majesty have faln as easily as so many Paper Turrets at its breath, all have given up themselves and thrown all prostrate at the Word of this Spirit, so that the whole World stood wondring and amaz'd to see it self so turn'd about by the meer words of a few simple Fishermen, without force,
All the high things of the earth, Wisdom and Learning, and Might and Majesty have fallen as Easily as so many Paper Turrets At its breath, all have given up themselves and thrown all prostrate At the Word of this Spirit, so that the Whole World stood wondering and amazed to see it self so turned about by the mere words of a few simple Fishermen, without force,
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or eloquence, or craft, to see it self so tamely submit its glory to the humility of Christ, its greatness to his littleness, its majesty to his baseness, its wisdom to the foolishness of his Cross, its ease, pleasure, to the pains and patience of it.
or eloquence, or craft, to see it self so tamely submit its glory to the humility of christ, its greatness to his littleness, its majesty to his baseness, its Wisdom to the foolishness of his Cross, its ease, pleasure, to the pains and patience of it.
But manus excelsi fecit hoc; 'tis the hand of the most Highest that has done it, such a wind could come from none but God, such a Spirit can be none but his, none but he could do it,
But manus Excelsi fecit hoc; it's the hand of the most Highest that has done it, such a wind could come from none but God, such a Spirit can be none but his, none but he could do it,
no more is the soul with all its preparations without the blowing of the Spirit; nay, no more is all our eloquence, all our arguments and perswasions, the subtilty of our understanding, the richness of our conceipt and notion, the sweetness of the voice, the rhetorick of words, the strength of reason, the whole tackling and furniture of the Orator or Preacher, unless the Spirit come and fill the sail,
no more is the soul with all its preparations without the blowing of the Spirit; nay, no more is all our eloquence, all our Arguments and persuasions, the subtlety of our understanding, the richness of our conceit and notion, the sweetness of the voice, the rhetoric of words, the strength of reason, the Whole tackling and furniture of the Orator or Preacher, unless the Spirit come and fill the sail,
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And 'tis the enhancing of the benefit, which is the last considerable in this similitude of the wind, that it fills the house only where they are sitting. It is no ordinary or common favour that God vouchsafes in filling our houses with the Spirit;
And it's the enhancing of the benefit, which is the last considerable in this similitude of the wind, that it fills the house only where they Are sitting. It is no ordinary or Common favour that God vouchsafes in filling our houses with the Spirit;
'Tis the property of this Wind, and no other, to blow where it lists, in this house and no other, within doors all, within the Church, none without at all;
It's the property of this Wind, and no other, to blow where it lists, in this house and no other, within doors all, within the Church, none without At all;
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or the sound of it only passes out to call others in, that they may see and wonder at the things that are come to pass this day, that Iews and Proselytes, Cretes and Arabians, Parthians and Medes, and all Nations under Heaven may bea• witness of the wonder;
or the found of it only passes out to call Others in, that they may see and wonder At the things that Are come to pass this day, that Iews and Proselytes, Cretes and Arabians, Parthians and Medes, and all nations under Heaven may bea• witness of the wonder;
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Only come in they must, into the Church of Christ, which is his body, before their veins be filled with this Spirit, before they feel any motion of it.
Only come in they must, into the Church of christ, which is his body, before their Veins be filled with this Spirit, before they feel any motion of it.
but tongues of fire are for those only who were sitting there before, fitting as Governors of the Church, to whom that baptism of fire was promised, who were bid to tarry and expect it, and when so enabled;
but tongues of fire Are for those only who were sitting there before, fitting as Governors of the Church, to whom that Baptism of fire was promised, who were bid to tarry and expect it, and when so enabled;
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So much the rather in that this Point of the wind comes more home to us than that other of the tongues. Tongues were for them that believe not says the Apostle, but the Wind, the rushing mighty Wind from Heaven to cast down all the strong holds of Sin and Satan,
So much the rather in that this Point of the wind comes more home to us than that other of the tongues. Tongues were for them that believe not Says the Apostle, but the Wind, the rushing mighty Wind from Heaven to cast down all the strong holds of since and Satan,
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The fiery tongues concern the Apostles as a miraculous enabling of them to the work of the Apostleship, to the preaching and divulging the Gospel of Christ:
The fiery tongues concern the Apostles as a miraculous enabling of them to the work of the Apostleship, to the preaching and divulging the Gospel of christ:
and quicken them to us into the body and blood of Christ, we shall quickly by the vertue of that blood of the Vine speak with new tongues, the Spirit will give utterance,
and quicken them to us into the body and blood of christ, we shall quickly by the virtue of that blood of the Vine speak with new tongues, the Spirit will give utterance,
O ye Children of the Lord, bless ye the Lord in the Wind say I, in this mighty rushing Wind, acknowledge his goodness, admire his power, confess his praise, who thus blows the sparks of grace up in us, who clenses our souls from all impure airs and vapours, who scatters the clouds of sorrow, shews us the fairest face of Heaven, who cools and refreshes,
Oh you Children of the Lord, bless you the Lord in the Wind say I, in this mighty rushing Wind, acknowledge his Goodness, admire his power, confess his praise, who thus blows the sparks of grace up in us, who cleanses our Souls from all impure airs and vapours, who scatters the Clouds of sorrow, shows us the Fairest face of Heaven, who cools and Refreshes,
we may there take it into our mouths as before into our ears, and it will rush down all before it that stands against it, down it will into our bowels and fill us with all heavenly fulness:
we may there take it into our mouths as before into our ears, and it will rush down all before it that Stands against it, down it will into our bowels and fill us with all heavenly fullness:
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and the wind of Gods benediction upon our offering, and we shall return hence with mighty rushings in us, the rushing down of sin, the raising up of grace, mighty mighty things will be done in us by the power of this Spirit, and this Wind, and as it came from Heaven,
and the wind of God's benediction upon our offering, and we shall return hence with mighty rushings in us, the rushing down of since, the raising up of grace, mighty mighty things will be done in us by the power of this Spirit, and this Wind, and as it Come from Heaven,
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blow away our chaff and dross, and dust out of our performances, breath into thy holy mysteries the breath of a life-giving life, rush down all our sins before thee;
blow away our chaff and dross, and dust out of our performances, breath into thy holy Mysteres the breath of a life-giving life, rush down all our Sins before thee;
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purifie and clense and refresh, and revive and comfort us by thy saving breath, that this wind may bring us good, all the good of Heaven and Earth, fill both our ears and hearts here with sounds and songs of joy,
purify and cleanse and refresh, and revive and Comfort us by thy Saving breath, that this wind may bring us good, all the good of Heaven and Earth, fill both our ears and hearts Here with sounds and songs of joy,
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Now the day is fully come again, we also are full of matter (as Elihu told Iob, Iob xxxii. 18.) and we must speak. For 'tis a day of Tongues, a day to speak in, and a day to speak of too, to speak magnalia in it,
Now the day is Fully come again, we also Are full of matter (as Elihu told Job, Job xxxii. 18.) and we must speak. For it's a day of Tongues, a day to speak in, and a day to speak of too, to speak magnalia in it,
and of it, of the great things of God, and the great things of the day, the wonderful works of God, ver. 11. which were this day wrought by the descent of the holy Spirit. To this end the Spirit descended, to this end the Tongues came, to this end both appeared, that we might learn to use our Tongues and Spirits to set forth his praise, every one according as the Spirit gives him utterance according to the gift and place that God has given him;
and of it, of the great things of God, and the great things of the day, the wondered works of God, ver. 11. which were this day wrought by the descent of the holy Spirit. To this end the Spirit descended, to this end the Tongues Come, to this end both appeared, that we might Learn to use our Tongues and Spirits to Set forth his praise, every one according as the Spirit gives him utterance according to the gift and place that God has given him;
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We, faithfully to preach the Word, the remission of sins, and the gifts of the holy Ghost, ver. 38. you, gladly to receive it, ver. 41. We, to begin the Anthem, you, to make the Chorus for the service of this days solemnity;
We, faithfully to preach the Word, the remission of Sins, and the Gifts of the holy Ghost, ver. 38. you, gladly to receive it, ver. 41. We, to begin the Anthem, you, to make the Chorus for the service of this days solemnity;
We have the last year begun to speak of it out of this Text, we begin again to speak of it hence this year, shall do as the Spirit shall give us utterance.
We have the last year begun to speak of it out of this Text, we begin again to speak of it hence this year, shall do as the Spirit shall give us utterance.
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and when ever it comes about, was so to the Disciples, will be so I hope to us to hear the voice of a Comforter, to see his appearance, or out hear of it.
and when ever it comes about, was so to the Disciples, will be so I hope to us to hear the voice of a Comforter, to see his appearance, or out hear of it.
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when time was, we observed these four Particulars: I. The disposition of them the Spirit comes upon. II. The way, and manner, and order he comes after. III. The Effect and Issue that comes upon it.
when time was, we observed these four Particulars: I The disposition of them the Spirit comes upon. II The Way, and manner, and order he comes After. III. The Effect and Issue that comes upon it.
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I. The disposition of those the Spirit comes upon is such as makes men to be of one accord, that brings them all to one place, upon such days as Pentecost, on the solemn feasts, makes them then and there sit quietly,
I. The disposition of those the Spirit comes upon is such as makes men to be of one accord, that brings them all to one place, upon such days as Pentecost, on the solemn feasts, makes them then and there fit quietly,
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and orderly expecting Christ, a unanimous, Church-like, orderly, devout, and religious disposition. Upon such, and such only, is it that the holy Spirit comes.
and orderly expecting christ, a unanimous, Church-like, orderly, devout, and religious disposition. Upon such, and such only, is it that the holy Spirit comes.
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O•me (2.) as fire, as tongues of fire, as cloven tongues of fire, such fire yet as sace upon them and did no hurt, heavenly and coelestial fire. Thus he came to day. III.
O•me (2.) as fire, as tongues of fire, as cloven tongues of fire, such fire yet as sace upon them and did no hurt, heavenly and celestial fire. Thus he Come to day. III.
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There wants nothing now, O blessed Spirit, to go on and finish, but that thou shouldst come and order all our thoughts and spirits, that we may humbly receive the sound of thy holy Word;
There Wants nothing now, Oh blessed Spirit, to go on and finish, but that thou Shouldst come and order all our thoughts and spirits, that we may humbly receive the found of thy holy Word;
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For the Order, 'tis the second way of the Spirits coming here, first in the wind, then in the fire. The holy fire within us is not kindled but with a mighty wind.
For the Order, it's the second Way of the Spirits coming Here, First in the wind, then in the fire. The holy fire within us is not kindled but with a mighty wind.
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The divine spark or soul cannot be blown up into a fire till some mighty wind has shaken all our powers, blown off the dust and ashes, those earthly, worldly affections that choak'd and cover'd it, till it has rais'd a tumult in all the corners of us, dispers'd the vanities and irregularities of all our motions,
The divine spark or soul cannot be blown up into a fire till Some mighty wind has shaken all our Powers, blown off the dust and Ashes, those earthly, worldly affections that choked and covered it, till it has raised a tumult in all the corners of us, dispersed the vanities and irregularities of all our motions,
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how spiritual soever they think themselves that do so, that speak what they have neither seen nor heard, their own fancies and imaginations, the divisings of their own hearts, such as the Christian world never heard before, whereof there is not so much as the sound,
how spiritual soever they think themselves that do so, that speak what they have neither seen nor herd, their own fancies and Imaginations, the divisings of their own hearts, such as the Christian world never herd before, whereof there is not so much as the found,
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There comes first a great and strong wind that rends the mountains, and breaks in pieces the rocks before him, that throws down our mountainous thought and projects, breaks them all in pieces, crosses our designs, thwarts them with some great affliction,
There comes First a great and strong wind that rends the Mountains, and breaks in Pieces the Rocks before him, that throws down our mountainous Thought and projects, breaks them all in Pieces, Crosses our designs, thwarts them with Some great affliction,
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This was signified to us thus by Gods appearing to Elijah, 1 Kings xix. 11, 12. and the same order the holy Spirit of God uses here to the Apostles; the same method still he keeps with us.
This was signified to us thus by God's appearing to Elijah, 1 Kings xix. 11, 12. and the same order the holy Spirit of God uses Here to the Apostles; the same method still he keeps with us.
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For he thrusts not in upon us unprepared, he makes himself a way into us, gives us not so clear an evidence as seeing him at the first, not till the sound has well awaken'd us,
For he thrusts not in upon us unprepared, he makes himself a Way into us, gives us not so clear an evidence as seeing him At the First, not till the found has well awakened us,
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There appeared tongues. The manifestation of the Spirit, says St. Paul, is given to every man to profit withal, 1 Cor. xii. 7. Not the Spirit only, but the manifestation too. No Spirit without some manifestation.
There appeared tongues. The manifestation of the Spirit, Says Saint Paul, is given to every man to profit withal, 1 Cor. xii. 7. Not the Spirit only, but the manifestation too. No Spirit without Some manifestation.
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1. If God sends any with an extraordinary commission to preach or teach, he enables them with an extraordinary Spirit, appears with them after some extraordinary fashion, tongues,
1. If God sends any with an extraordinary commission to preach or teach, he enables them with an extraordinary Spirit, appears with them After Some extraordinary fashion, tongues,
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and (however those perverse fellows in the Psalm infer, they are they that ought to speak, who is Lord over them? Psal. xii. 4.) they ought not to speak, there is a Lord over them, what ere they think, that will one day call them to accompt, and make them know it;
and (however those perverse Fellows in the Psalm infer, they Are they that ought to speak, who is Lord over them? Psalm xii. 4.) they ought not to speak, there is a Lord over them, what ere they think, that will one day call them to account, and make them know it;
their fire they bring is but Nadabs and Abihu's, their zeal without knowledge, they have no tongue but what their mother taught them, the holy Spirit has taught them none, made no appearance to them either by fire or by tongues, they are filled with some other Spirit, the Spirit of Pride, of Division, or Rebellion, or somewhat worse;
their fire they bring is but Nadabs and Abihu's, their zeal without knowledge, they have no tongue but what their mother taught them, the holy Spirit has taught them none, made no appearance to them either by fire or by tongues, they Are filled with Some other Spirit, the Spirit of Pride, of Division, or Rebellion, or somewhat Worse;
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he who has a ministery to waite on that, he that is to exhort to attend to that, he that is to teach to busie himself in that, though all according to proportion, Rom. xii. 6, 7, 8. all to appear to the glory of God.
he who has a Ministry to wait on that, he that is to exhort to attend to that, he that is to teach to busy himself in that, though all according to proportion, Rom. xii. 6, 7, 8. all to appear to the glory of God.
The Gospel also here is first divulged by tongues as it were of fire in Mount Sion. The difference only is that there were here no lightnings, thunders, clouds,
The Gospel also Here is First divulged by tongues as it were of fire in Mount Sion. The difference only is that there were Here no lightnings, Thunders, Clouds,
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in this verse to the fight, the most certain of the senses that we might not be deceived by pretended Spirits, might have somewhat manifest to judge by, to tell us that the graces of the Spirit,
in this verse to the fight, the most certain of the Senses that we might not be deceived by pretended Spirits, might have somewhat manifest to judge by, to tell us that the graces of the Spirit,
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whether those for edification of others, or sanctification of our selves, are for manifestation, to appear to others as well as to our selves, we receive them to that purpose, to profit others, and to approve our selves.
whither those for edification of Others, or sanctification of our selves, Are for manifestation, to appear to Others as well as to our selves, we receive them to that purpose, to profit Others, and to approve our selves.
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That stood only in meats and drinks, and divers washings and carnal ordinances, says the Apostle, Heb. ix. 10. was but the Law of a carnal Commandment, Heb. vii. 16. The Gospel is a Law of spirit and life;
That stood only in Meats and drinks, and diverse washings and carnal ordinances, Says the Apostle, Hebrew ix. 10. was but the Law of a carnal Commandment, Hebrew vii. 16. The Gospel is a Law of Spirit and life;
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the Law of Moses a dead a killing Letter, but the Gospel of Christ a quickning Spirit, 2 Cor. iii. 6. the Law a course of shadows, the Gospel only the true light.
the Law of Moses a dead a killing letter, but the Gospel of christ a quickening Spirit, 2 Cor. iii. 6. the Law a course of shadows, the Gospel only the true Light.
But that this breath should not only blow up a fire, but be it self also blown into it, the Spirit here appear as fire, that's somewhat hard at first perhaps to understand:
But that this breath should not only blow up a fire, but be it self also blown into it, the Spirit Here appear as fire, that's somewhat hard At First perhaps to understand:
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Yet you shall see many good reasons for it. Four great ones I shall give you, which comprehend more under them: (1.) To shew the Analogy and correspondence of Gods dealings and dispensations,
Yet you shall see many good Reasons for it. Four great ones I shall give you, which comprehend more under them: (1.) To show the Analogy and correspondence of God's dealings and dispensations,
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how they agree both with themselves, and with one another. (2.) To insinuate to us the nature and condition of the holy Spirit. (3.) To signifie the several gifts and graces of it. (4.) To declare its operations also and effects.
how they agree both with themselves, and with one Another. (2.) To insinuate to us the nature and condition of the holy Spirit. (3.) To signify the several Gifts and graces of it. (4.) To declare its operations also and effects.
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1. The Holy Ghost here appear'd like fire, that we might see it is the same God that gave both Law and Gospel, the same Spirit in both Testaments. The Law was promulgated by fire, Exod. xix. 18. the Lord descended on Mount Sinai then in fire.
1. The Holy Ghost Here appeared like fire, that we might see it is the same God that gave both Law and Gospel, the same Spirit in both Testaments. The Law was promulgated by fire, Exod xix. 18. the Lord descended on Mount Sinai then in fire.
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the Angel takes a live coal from off the Altar and lays it upon Isaiah 's mouth, Isa. vi. 7. Elijah the Prophet stood up as fire, Ecclus. xlviii. 1. Ezekiels first Vision was of appearances of fire, Ezek. i. 4, 13. The Commissions therefore of the Apostles were drawn here also,
the Angel Takes a live coal from off the Altar and lays it upon Isaiah is Mouth, Isaiah vi. 7. Elijah the Prophet stood up as fire, Ecclus xlviii. 1. Ezekiels First Vision was of appearances of fire, Ezekiel i. 4, 13. The Commissions Therefore of the Apostles were drawn Here also,
and the promises of the other, from the first of them to the last, to St. Iohn Baptists, that they should be baptized with the Holy Ghost and with fire, that the fire that Christ came to send into the earth,
and the promises of the other, from the First of them to the last, to Saint John Baptists, that they should be baptised with the Holy Ghost and with fire, that the fire that christ Come to send into the earth,
And all this to shew the Almighty Wisdom, who thus agreeably orders all his doings from the first unto the last, that we might with the greater confidence embrace the Doctrine of the Gospel which so evenly consented with the Law,
And all this to show the Almighty Wisdom, who thus agreeably order all his doings from the First unto the last, that we might with the greater confidence embrace the Doctrine of the Gospel which so evenly consented with the Law,
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Darkness cannot cover me, thick darkness cannot hide me, night it self cannot conceal me from thee, O thou divine Spirit. O keep me therefore that I may do nothing that may make me ashamed and hide my self, seeing thy eyes will quickly pierce into me.
Darkness cannot cover me, thick darkness cannot hide me, night it self cannot conceal me from thee, Oh thou divine Spirit. Oh keep me Therefore that I may do nothing that may make me ashamed and hide my self, seeing thy eyes will quickly pierce into me.
Nothing can be found better to express the nature of the holy Spirit. It mov'd from the beginning, actuated the first matter into all the shapes we see, breath'd an active principle into them all;
Nothing can be found better to express the nature of the holy Spirit. It moved from the beginning, actuated the First matter into all the shapes we see, breathed an active principle into them all;
guides the Patriarchs, inspires the Prophets, rests upon the Governours of the People, from Moses to the seventy Elders; gives spirit and courage to the Martyrs; Non permanebit spiritus meus in vagina, says God, Gen. vi. My Spirit will not endure to be always as in a rusty sheath;
guides the Patriarchs, inspires the prophets, rests upon the Governors of the People, from Moses to the seventy Elders; gives Spirit and courage to the Martyrs; Non permanebit spiritus meus in vagina, Says God, Gen. vi. My Spirit will not endure to be always as in a rusty sheath;
it will be lightning the understanding, it will be warming the affections, it will be stirring of the passions, it will be working in the heart, it will be acting in the hand, it will be moving in the feet, it will be quickning all the powers to the service of the Almighty;
it will be lightning the understanding, it will be warming the affections, it will be stirring of the passion, it will be working in the heart, it will be acting in the hand, it will be moving in the feet, it will be quickening all the Powers to the service of the Almighty;
nothing so busie as this holy fire, nothing so active as this Spirit. Though the nature and essence of it cannot be full exprest, it is thus very powerfully resembled.
nothing so busy as this holy fire, nothing so active as this Spirit. Though the nature and essence of it cannot be full expressed, it is thus very powerfully resembled.
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Seven there are numbred of them out of Isa. xi. 2. The Spirit of wisdom and understanding, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and the Spirit of holy fear, all very naturally represented to us by so many properties I shall observe to you of the fire.
Seven there Are numbered of them out of Isaiah xi. 2. The Spirit of Wisdom and understanding, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and the Spirit of holy Fear, all very naturally represented to us by so many properties I shall observe to you of the fire.
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You have all these again in the seven gifts of the Spirit. For (1.) the holy Spirit elevates our souls by the Spirit of Wisdom, coelestia sapere, as it is Col. iii. 2. to those things that are above.
You have all these again in the seven Gifts of the Spirit. For (1.) the holy Spirit elevates our Souls by the Spirit of Wisdom, coelestia Sapere, as it is Col. iii. 2. to those things that Are above.
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Sapientia est rerum altissimarum, says the divine Philosopher, Wisdom is of things of the higest nature, of a high ascending strain. (2.) It penetrates and pierces like the fire by the Spirit of understanding, understands that which the Spirit of man cannot understand, 1 Cor. ii. 11. the very things of God, pierces into them all. (3.) It tries like fire, by the Spirit of counsel,
Sapientia est rerum altissimarum, Says the divine Philosopher, Wisdom is of things of the higest nature, of a high ascending strain. (2.) It penetrates and pierces like the fire by the Spirit of understanding, understands that which the Spirit of man cannot understand, 1 Cor. ii. 11. the very things of God, pierces into them all. (3.) It tries like fire, by the Spirit of counsel,
as fire does the brick against all weather by the spirit of fortitude and ghostly strength. (5.) It enlightens the darkness of our souls by the spirit of knowledge, teaches us to know the things that belong unto our peace, the ways and methods of salvation. (6.) It heats the coldness of our affections by the Spirit of piety and true godliness, inflames us with devotion and zeal to Gods service.
as fire does the brick against all weather by the Spirit of fortitude and ghostly strength. (5.) It enlightens the darkness of our Souls by the Spirit of knowledge, Teaches us to know the things that belong unto our peace, the ways and methods of salvation. (6.) It heats the coldness of our affections by the Spirit of piety and true godliness, inflames us with devotion and zeal to God's service.
as it did the Disciples going to Emaus, St. Luke xxiv. 32. puts us to a kind of pain, raises sorrow and contrition in us, makes the scalding water gush out of our eyes, you may even feel it burn you.
as it did the Disciples going to Emaus, Saint Lycia xxiv. 32. puts us to a kind of pain, raises sorrow and contrition in us, makes the scalding water gush out of our eyes, you may even feel it burn you.
And Spiritus judicii & discretionis, the Prophet styles the Spirit, a Spirit of judgment it is, Isai. 4. 4. a discerning Spirit, teaches us to discern between Dross and Gold, Truth and Error, between Good and Evil,
And Spiritus Judicii & discretionis, the Prophet styles the Spirit, a Spirit of judgement it is, Isaiah 4. 4. a discerning Spirit, Teaches us to discern between Dross and Gold, Truth and Error, between Good and Evil,
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This the Apostle reckons as a peculiar donation of it, the discerning of spirits, 1 Cor. xii. 10. 6. Yet as it separates things of different natures, so (6.) it unites things of the same kind, just as the fire does several pieces of the same metal into one body.
This the Apostle reckons as a peculiar donation of it, the discerning of spirits, 1 Cor. xii. 10. 6. Yet as it separates things of different nature's, so (6.) it unites things of the same kind, just as the fire does several Pieces of the same metal into one body.
They that separate, they have not the Spirit, St. Iude 19. Schisms and Divisions, Strife, Heresies and Seditions are the works of the flesh, not of the spirit, Gal. v. 20. The fruit of the Spirit is love and peace, says St. Paul there, ver. 22. And the unity of the Spirit in the bond of peace we hear of too, Ephes. iv. 3. Into one Spirit we are baptiz'd all, for there is but one;
They that separate, they have not the Spirit, Saint Iude 19. Schisms and Divisions, Strife, Heresies and Seditions Are the works of the Flesh, not of the Spirit, Gal. v. 20. The fruit of the Spirit is love and peace, Says Saint Paul there, ver. 22. And the unity of the Spirit in the bound of peace we hear of too, Ephesians iv. 3. Into one Spirit we Are baptized all, for there is but one;
a shrewd witness this against the spirits of our age, and an evidence that to what spirit soever they lay claim, they lay false claim to this, they belong not to this Spirit, which is so much for uniting all the parts of the body of Christ together,
a shrewd witness this against the spirits of our age, and an evidence that to what Spirit soever they lay claim, they lay false claim to this, they belong not to this Spirit, which is so much for uniting all the parts of the body of christ together,
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and it caries all before it, dees what it will in Heaven and Earth, subdues Scepters, vanquishes Kingdoms, converts Nations, throws down Infernal Powers,
and it caries all before it, dees what it will in Heaven and Earth, subdues Sceptres, vanquishes Kingdoms, converts nations, throws down Infernal Powers,
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Christ is the Word, the Holy Spirit, as it were, the Tongue to express him, comes to day with an Host of tongues to send this Word abroad into all the World.
christ is the Word, the Holy Spirit, as it were, the Tongue to express him, comes to day with an Host of tongues to send this Word abroad into all the World.
Nothing more necessary, for the Apostles were to be the Preachers of it, had receiv'd a Commission to go and preach, St. Matth. xvi. 15. wanted yet their tongues, some new enablements, went not therefore till they were this day brought them;
Nothing more necessary, for the Apostles were to be the Preachers of it, had received a Commission to go and preach, Saint Matthew xvi. 15. wanted yet their tongues, Some new enablements, went not Therefore till they were this day brought them;
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Yet they had need (2.) be of fire, sharp piercing tongues, like the little flames of fire, such as would pierce into the soul, reveal the inmost secrets of the heart and spirits,
Yet they had need (2.) be of fire, sharp piercing tongues, like the little flames of fire, such as would pierce into the soul, reveal the inmost secrets of the heart and spirits,
and, it seems, so they proved, 1 Cor. xiv. 25. piercing even to the dividing asunder of the soul and spirit, of the joints and marrow, Heb. iv. 12. Tongues of fire (3.) to warm the cold affections of men into a love of Christ;
and, it seems, so they proved, 1 Cor. xiv. 25. piercing even to the dividing asunder of the soul and Spirit, of the Joints and marrow, Hebrew iv. 12. Tongues of fire (3.) to warm the cold affections of men into a love of christ;
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He is not able to teach children to spell true that knows no more, much less to spell the mysteries of the Gospel to men, who understands not so much as that one tongue he speaks if he understand no more.
He is not able to teach children to spell true that knows no more, much less to spell the Mysteres of the Gospel to men, who understands not so much as that one tongue he speaks if he understand no more.
The tongue that speaks right things, the tongue that comforts the afflicted soul, the tongue that recals the wandring step, the tongue that defends the fatherless and widow, the tongue that pours it self out in prayers and praises, the tongue that speaks continually of holy things, the tongue that speaks no evil,
The tongue that speaks right things, the tongue that comforts the afflicted soul, the tongue that recalls the wandering step, the tongue that defends the fatherless and widow, the tongue that pours it self out in Prayers and praises, the tongue that speaks continually of holy things, the tongue that speaks no evil,
and more to Gods acceptance than now they do in speaking as they do, they had not thus blasphemed the Holy Spirit to entitle him to the extravagancy of their tongues.
and more to God's acceptance than now they do in speaking as they do, they had not thus blasphemed the Holy Spirit to entitle him to the extravagancy of their tongues.
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All these tongues, as divided and cloven as they were, like so many flames or tongues of fire at top, they were all united in one root below, with one mouth, Rom. xv. 6. with one voice, Chap. iv. 24. they spake all but the same thing.
All these tongues, as divided and cloven as they were, like so many flames or tongues of fire At top, they were all united in one root below, with one Mouth, Rom. xv. 6. with one voice, Chap. iv. 24. they spoke all but the same thing.
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Nor is that fire of the Holy Ghosts enkindling, that cannot sit, for to the fire we may (2.) refer this It. The holy flame is not like the fire of thorns, that are always crackling & making a noise, it can sit quietly in the heart and on the lips,
Nor is that fire of the Holy Ghosts enkindling, that cannot fit, for to the fire we may (2.) refer this It. The holy flame is not like the fire of thorns, that Are always crackling & making a noise, it can fit quietly in the heart and on the lips,
It sate first upon each of them as a crown of glory, so St. Cyril. The Apostles were the Crowns and Glory of the Churches, and so this install'd them.
It sat First upon each of them as a crown of glory, so Saint Cyril. The Apostles were the Crowns and Glory of the Churches, and so this installed them.
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It sate (2.) upon them as in a Chair of State, to fix authority upon them, to set them in their Chairs, to give them power to govern and guide the Church.
It sat (2.) upon them as in a Chair of State, to fix Authority upon them, to Set them in their Chairs, to give them power to govern and guide the Church.
It sate (4.) as it were, to teach us to be setled and constant too, to be establisht and grounded in our faith, not to be wavering and carried about with every wind of doctrine.
It sat (4.) as it were, to teach us to be settled and constant too, to be established and grounded in our faith, not to be wavering and carried about with every wind of Doctrine.
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and will do without doubt, upon all that take the houses of God in possession, Psal. lxxxiii. 12. that usurp upon the office or portion of the Church) as if God had made them like a wheel and as stubble before the wind, that can sit no where, rest at nothing,
and will do without doubt, upon all that take the houses of God in possession, Psalm lxxxiii. 12. that usurp upon the office or portion of the Church) as if God had made them like a wheel and as stubble before the wind, that can fit no where, rest At nothing,
It were well now if we could say, as it follows next, concerning the Apostles, that we were filled with this Spirit, that we were filled with the Holy Ghost, that we might arrive at that point within our selves,
It were well now if we could say, as it follows next, Concerning the Apostles, that we were filled with this Spirit, that we were filled with the Holy Ghost, that we might arrive At that point within our selves,
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Let it be our business to spend much of our time and days henceforth in meditation of him, that's the way indeed to be filled with his Spirit, while we thus digest him and chew upon him in our spirits.
Let it be our business to spend much of our time and days henceforth in meditation of him, that's the Way indeed to be filled with his Spirit, while we thus digest him and chew upon him in our spirits.
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Come thou therefore O blessed Spirit into our hearts and tongues, lighten our understanding with thy heavenly light, warm our affections with thy holy fire, purge away all our dross, burn up all our chaff, renew our spirits, separate our sins and evils from us;
Come thou Therefore Oh blessed Spirit into our hearts and tongues, lighten our understanding with thy heavenly Light, warm our affections with thy holy fire, purge away all our dross, burn up all our chaff, renew our spirits, separate our Sins and evils from us;
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I Need not stretch the Text to reach the Time. The NONLATINALPHABET, Holy, Holy, Holy in it, is plain enough to teach the Trinity. An Anthem sung here by the Angels and Saints in heaven;
I Need not stretch the Text to reach the Time. The, Holy, Holy, Holy in it, is plain enough to teach the Trinity. an Anthem sung Here by the Angels and Saints in heaven;
done so here also by four of the chief Apostles, and the Bishops of Iudea, signified by the four beasts and twenty four Elders; taken up after generally by the Saints on earth, commended to us by the Church to day as our Epistle sent from heaven with a pattern in it for our Hymns and Praises to the blessed Trinity, Lord God Almighty.
done so Here also by four of the chief Apostles, and the Bishops of Iudea, signified by the four beasts and twenty four Elders; taken up After generally by the Saints on earth, commended to us by the Church to day as our Epistle sent from heaven with a pattern in it for our Hymns and Praises to the blessed Trinity, Lord God Almighty.
as glory had been of old given him by his Saints and Prophets, was now given him by his Apostles and Bishops, so it should be given still by the whole Christian Church for ever;
as glory had been of old given him by his Saints and prophets, was now given him by his Apostles and Bishops, so it should be given still by the Whole Christian Church for ever;
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and saying it, They, the four beasts or living creatures, as the words tell us just before. (2.) Their earnestness in it, They rest not saying, they cannot rest for saying it;
and saying it, They, the four beasts or living creatures, as the words tell us just before. (2.) Their earnestness in it, They rest not saying, they cannot rest for saying it;
And (3.) here are the benefits intimated we praise him for, He was our Creator, He is our Redeemer, He will be our Glorifier. So you see Trinities enough in the Text to make it Trinity Sunday in it, to fill all the Trinity Sundays after it.
And (3.) Here Are the benefits intimated we praise him for, He was our Creator, He is our Redeemer, He will be our Glorifier. So you see Trinities enough in the Text to make it Trinity Sunday in it, to fill all the Trinity Sundays After it.
The sum is, that we are all to bear our parts in this holy Doxology, to give glory, and honour, and power to the blessed Trinity, with the four beasts, and four and twenty Elders from time to time for evermore;
The sum is, that we Are all to bear our parts in this holy Doxology, to give glory, and honour, and power to the blessed Trinity, with the four beasts, and four and twenty Elders from time to time for evermore;
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or who are they? That's the question, and a hard one, too, it seems by the variety of opinions, probably to be answered rather by conjecture than resolution.
or who Are they? That's the question, and a hard one, too, it seems by the variety of opinions, probably to be answered rather by conjecture than resolution.
1. Some by the four living Creatures, this they, would have the four Cardinal vertues understood, by the Lion fortitude, by the Calf or Oxe justice, by the Eagle temperance, and by the Man prudence.
1. some by the four living Creatures, this they, would have the four Cardinal Virtues understood, by the lion fortitude, by the Calf or Ox Justice, by the Eagl temperance, and by the Man prudence.
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The irascible intimated by the Lion, the concupiscible by the Oxe, the rational by the face of man, and the Spirit by the Eagle. And here the Lesson is, that we are to do it, to praise God with all our powers, set our affections and desires upon it, be moved and angry at every thing that comes in to hinder it, search all the means our reason can find out to perfect praise,
The irascible intimated by the lion, the concupiscible by the Ox, the rational by the face of man, and the Spirit by the Eagl. And Here the lesson is, that we Are to do it, to praise God with all our Powers, Set our affections and Desires upon it, be moved and angry At every thing that comes in to hinder it, search all the means our reason can find out to perfect praise,
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the water by the Eagle, which as other fowl was made out of it, Gen. i. 20. All these indeed we find called in by the holy Psalmist to make up the song of praise, Psal. cxlviii. and by the three Children in the fiery furnace to make up theirs, that we may know the Fire and all the Elements, Beasts and all Creatures praise him as well as man;
the water by the Eagl, which as other fowl was made out of it, Gen. i. 20. All these indeed we find called in by the holy Psalmist to make up the song of praise, Psalm cxlviii. and by the three Children in the fiery furnace to make up theirs, that we may know the Fire and all the Elements, Beasts and all Creatures praise him as well as man;
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4. Some think Gods title of slow to anger, and swift to mercy, is by these four here exprest by way of Hieroglyphick: by the Oxe slowness, by the Lion anger, by the Eagle swiftness,
4. some think God's title of slow to anger, and swift to mercy, is by these four Here expressed by Way of Hieroglyphic: by the Ox slowness, by the lion anger, by the Eagl swiftness,
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5. Others suppose it an Hieroglyphick of Christ himself, who in his Incarnation appear'd in the form or face of a man; in his Passion like a Calf or Oxe for sacrifice;
5. Others suppose it an Hieroglyphic of christ himself, who in his Incarnation appeared in the from or face of a man; in his Passion like a Calf or Ox for sacrifice;
in his Ascension like an Eagle; and if this pass, the meaning is, that by Christ Gods glory is most advanced, by his Incarnation, Passion, Resurrection,
in his Ascension like an Eagl; and if this pass, the meaning is, that by christ God's glory is most advanced, by his Incarnation, Passion, Resurrection,
and fall down and worship, as it were acknowledging him the beginning of all the good we receive both of grace and glory, Christ the Author and Original of them all.
and fallen down and worship, as it were acknowledging him the beginning of all the good we receive both of grace and glory, christ the Author and Original of them all.
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The Calf or Oxe St. Luke, who begins his with the story of a Levitical Priest, whose Ministry was about the Sacrifice of Calves and Oxen. The Man St. Matthew, who takes his rise from the Genealogy of men.
The Calf or Ox Saint Lycia, who begins his with the story of a Levitical Priest, whose Ministry was about the Sacrifice of Calves and Oxen. The Man Saint Matthew, who Takes his rise from the Genealogy of men.
and by this we learn, that to preach, and teach, and publish the things of Christ, is to give God praise and glory, a singular and notable way to do so.
and by this we Learn, that to preach, and teach, and publish the things of christ, is to give God praise and glory, a singular and notable Way to do so.
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7. Some that suppose they yet hit it nearer, conceive God here brought in in the Vision sitting as the Bishop of Ierusalem, with all the Bishops of Iudea in council all about him, as Acts xv. it seems they did;
7. some that suppose they yet hit it nearer, conceive God Here brought in in the Vision sitting as the Bishop of Ierusalem, with all the Bishops of Iudea in council all about him, as Acts xv. it seems they did;
and these four living Creatures about the Throne to be those four chief Apostles, St. Peter, St. Iohn, St. Barnabas, and St. Paul there present, rank'd here higher than the rest.
and these four living Creatures about the Throne to be those four chief Apostles, Saint Peter, Saint John, Saint Barnabas, and Saint Paul there present, ranked Here higher than the rest.
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These were the four great Standard-bearers of the Christian Israel, (for these four living Creatures were born in the standard of old Israel, and here alluded to) these the four great Champions,
These were the four great Standard-bearers of the Christian Israel, (for these four living Creatures were born in the standard of old Israel, and Here alluded to) these the four great Champions,
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And thus we see to undertake the business of the Gospel, to take pains and labour to defend and propagate it with all our might and main is an actual and real glorifying of God and Christ.
And thus we see to undertake the business of the Gospel, to take pains and labour to defend and propagate it with all our might and main is an actual and real glorifying of God and christ.
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or what council, or persons, or judicature soever to resemble, Angels to be sure they were that thus represented the Vision to St. Iohn, and as such if we consider them, we may conclude all the business with this Lesson, that the business of heaven as well as earth, of Angels as well as men, is to be imployed in Praises and thanksgivings to the Almighty; an imployment therefore well worth our time, and pains, and study.
or what council, or Persons, or judicature soever to resemble, Angels to be sure they were that thus represented the Vision to Saint John, and as such if we Consider them, we may conclude all the business with this lesson, that the business of heaven as well as earth, of Angels as well as men, is to be employed in Praises and thanksgivings to the Almighty; an employment Therefore well worth our time, and pains, and study.
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For to do it as we should, is (1.) to live vertuously; (2.) To employ all the powers and faculties of soul and body to his service; (3.) To call in all the Creatures to help us to do it,
For to do it as we should, is (1.) to live virtuously; (2.) To employ all the Powers and faculties of soul and body to his service; (3.) To call in all the Creatures to help us to do it,
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and acknowledge his goodness in them both; (5.) To meditate upon the Life, the Death, the Resurrection, the Ascension of Christ with all devotion and humility; (6.) To preach and publish it what we can; (7.) To defend and maintain it to our utmost power; (8.) To reckon it, lastly,
and acknowledge his Goodness in them both; (5.) To meditate upon the Life, the Death, the Resurrection, the Ascension of christ with all devotion and humility; (6.) To preach and publish it what we can; (7.) To defend and maintain it to our utmost power; (8.) To reckon it, lastly,
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and in all their several ways and orders ambitiously contrive themselves into the instruments of it, what strange creatures must we needs be that either neglect it,
and in all their several ways and order ambitiously contrive themselves into the Instruments of it, what strange creatures must we needs be that either neglect it,
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You see what we bring our selves to by our unthankfulness, what a sad condition they are in who give not glory unto God, who delight not in magnifying and praising him, who are against the Hymns and Anthems to that purpose.
You see what we bring our selves to by our unthankfulness, what a sad condition they Are in who give not glory unto God, who delight not in magnifying and praising him, who Are against the Hymns and Anthems to that purpose.
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that not only the present Age of the Apostles and holy Bishops then, but the succeeding Ages also of the Church should acknowledge the glory of the undivided Trinity. And it fell out accordingly.
that not only the present Age of the Apostles and holy Bishops then, but the succeeding Ages also of the Church should acknowledge the glory of the undivided Trinity. And it fell out accordingly.
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Not only that meek and merciful man St. Gregory, that valiant Lion St. Ambrose, that laborious Oxe St. Ierome, that sublime Eagle St. Augustine (as some please to fancy these four beasts ) or the four first Patriarchates as others have interpreted them,
Not only that meek and merciful man Saint Gregory, that valiant lion Saint Ambrose, that laborious Ox Saint Jerome, that sublime Eagl Saint Augustine (as Some please to fancy these four beasts) or the four First Patriarchates as Others have interpreted them,
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and all his famous mercies to his people, and his judgments against their enemies are still daily celebrated and magnified in all the Congregations of the Saints. This St. Iohn foresaw,
and all his famous Mercies to his people, and his Judgments against their enemies Are still daily celebrated and magnified in all the Congregations of the Saints. This Saint John foresaw,
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and here foretels the poor persecuted Christians then, that how hard soever things went with them then, they should ere long turn all their sighs and lamentations into Songs of praise for their deliverance and salvation.
and Here foretells the poor persecuted Christians then, that how hard soever things went with them then, they should ere long turn all their sighs and lamentations into Songs of praise for their deliverance and salvation.
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Therefore glorifie him, says the Apostle, 1 Cor. vi. 20. glorifie him in your bodies, and glorifie him in your spirits, glorifie him with the bodies that glorifie him,
Therefore Glorify him, Says the Apostle, 1 Cor. vi. 20. Glorify him in your bodies, and Glorify him in your spirits, Glorify him with the bodies that Glorify him,
And, I will not suffer mine eyes to sleep, nor mine eye-lids to slumber, neither the temples of my head to take any rest till I have found out a way to praise my God, till I have offered up the service of my thanks,
And, I will not suffer mine eyes to sleep, nor mine eyelids to slumber, neither the Temples of my head to take any rest till I have found out a Way to praise my God, till I have offered up the service of my thanks,
2. They rest not saying, is, they say it, and say it again, say it over and over, Holy, Holy, Holy, NONLATINALPHABET is in some Copies nine times read; Holy nine times repeated;
2. They rest not saying, is, they say it, and say it again, say it over and over, Holy, Holy, Holy, is in Some Copies nine times read; Holy nine times repeated;
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And hence it is the Church, to imitate this holy fervour, so often reiterates the Doxologie, and inserts so many several Hymns, and even either begins almost all its Prayers and Collects with an acknowledgment either of his Mercy, Goodness,
And hence it is the Church, to imitate this holy fervour, so often reiterates the Doxology, and inserts so many several Hymns, and even either begins almost all its Prayers and Collects with an acknowledgment either of his Mercy, goodness,
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Let me go for the day breaketh, says the Angel that strove with Iacob, Gen. xxxii. 26. And I must sing my Mattens, adds the Chaldee Paraphrase; as if he had said, I can stay no longer, I must go take my Morning course in the heavenly Choirs.
Let me go for the day breaks, Says the Angel that strove with Iacob, Gen. xxxii. 26. And I must sing my Mattens, adds the Chaldee paraphrase; as if he had said, I can stay no longer, I must go take my Morning course in the heavenly Choirs.
The first fervours of Christian Piety were somewhat like this of the Angels. You might have seen their Churches full at midnight, all the Watches of the night you might have heard them chanting out the praises of their God,
The First fervours of Christian Piety were somewhat like this of the Angels. You might have seen their Churches full At midnight, all the Watches of the night you might have herd them chanting out the praises of their God,
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Therefore shall every good man sing of thy praise without ceasing, says the Psalmist, Psal. xxx. 13. 'Tis a good thing to do so, Psal. xcii. 1, 2. To tell of thy loving kindness early in the morning,
Therefore shall every good man sing of thy praise without ceasing, Says the Psalmist, Psalm xxx. 13. It's a good thing to do so, Psalm xcii. 1, 2. To tell of thy loving kindness early in the morning,
and praise thy Name for ever and ever, prays also that his mouth may be filled with Gods praise, that he may sing of his glory and honour all the day long, Psal. lxxi. 7. from morning to night,
and praise thy Name for ever and ever, prays also that his Mouth may be filled with God's praise, that he may sing of his glory and honour all the day long, Psalm lxxi. 7. from morning to night,
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A good item to us hence, (1.) not to suffer our pleasures and vagaries, our mirths and vanities, our successes and prosperities to steal away the time we are to spend in giving God thanks and glory for them.
A good item to us hence, (1.) not to suffer our pleasures and vagaries, our mirths and vanities, our Successes and Prosperities to steal away the time we Are to spend in giving God thanks and glory for them.
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as to omit the praising God, that they are no worse, and that he thus fatherly chastises us to our bettering and amendment, does all to us for the best.
as to omit the praising God, that they Are no Worse, and that he thus fatherly chastises us to our bettering and amendment, does all to us for the best.
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Design (4.) thy actions, as often as thou canst, particularly to Gods service, with some short offering them up to Gods will and pleasure, either to cross or prosper them,
Design (4.) thy actions, as often as thou Canst, particularly to God's service, with Some short offering them up to God's will and pleasure, either to cross or prosper them,
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but use thy best diligence to observe them, to be constant and attentive at them. Thus with the Spouse in the Canticles, when we sleep our hearts awake;
but use thy best diligence to observe them, to be constant and attentive At them. Thus with the Spouse in the Canticles, when we sleep our hearts awake;
and whether we eat or drink, or walk, or talk, or whatsoever we do, we do all to the glory of God, and may be said to praise him day and night, and not cease, saying, Holy, Holy, Holy, Lord God Almighty, which was,
and whither we eat or drink, or walk, or talk, or whatsoever we do, we do all to the glory of God, and may be said to praise him day and night, and not cease, saying, Holy, Holy, Holy, Lord God Almighty, which was,
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yet this evidently referring to that of Isai. vi. 3. where the Seraphims use this first part in their Hymn of praise, I conceive this the chief and most remarkable part of of it, which may therefore bear the name before the rest.
yet this evidently referring to that of Isaiah vi. 3. where the Seraphims use this First part in their Hymn of praise, I conceive this the chief and most remarkable part of of it, which may Therefore bear the name before the rest.
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perfection and glory to God as to the subject of it himself, and the original of it to others, thereby acknowledging him only to be worship'd and ador'd.
perfection and glory to God as to the Subject of it himself, and the original of it to Others, thereby acknowledging him only to be worshipped and adored.
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NONLATINALPHABET, three yet again, and yet but three, who was, who is, who is to come? Why do the Seraphims in Isaiah say no more? yet say so too? Why have we in the following verses, Glory and Honour and Thanks, ver. 9. and Glory, and Honour,
, three yet again, and yet but three, who was, who is, who is to come? Why do the Seraphims in Isaiah say no more? yet say so too? Why have we in the following Verses, Glory and Honour and Thanks, ver. 9. and Glory, and Honour,
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and put into all the Catholik Liturgies every where? words fall not from Angels and Angelical Spirits by chance or casually, The holy Penmen write not words hap hazard.
and put into all the Catholic Liturgies every where? words fallen not from Angels and Angelical Spirits by chance or casually, The holy Penmen write not words hap hazard.
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nounes, verbs, articles, and participles, all in the singular number here, NONLATINALPHABET, that we might see, though a Trinity there be to be believed, yet 'tis in unity, though three Personalities,
nouns, verbs, Articles, and participles, all in the singular number Here,, that we might see, though a Trinity there be to be believed, yet it's in unity, though three Personalities,
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when they tell you, there is none here afore or after other, none greater and lesser than another, and therefore no matter at all for the order here, where all is one,
when they tell you, there is none Here afore or After other, none greater and lesser than Another, and Therefore no matter At all for the order Here, where all is one,
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And now sure, though I have not the time to specifie all the mercies we enjoy from this blessed Lord God Almighty, and indeed, had I all time, I could not,
And now sure, though I have not the time to specify all the Mercies we enjoy from this blessed Lord God Almighty, and indeed, had I all time, I could not,
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holy in his Saints, and holy in his Sacraments, and holy in his Temples; holy in Himself, holy in his Son, holy in his Spirit, Holy Father, holy Son, and Holy Spirit.
holy in his Saints, and holy in his Sacraments, and holy in his Temples; holy in Himself, holy in his Son, holy in his Spirit, Holy Father, holy Son, and Holy Spirit.
Therefore with Angels and Archangels, and with all the company of Heaven, and all the Saints in Heaven and Earth, we laud and magnifie thy glorious Name, evermore praising thee,
Therefore with Angels and Archangels, and with all the company of Heaven, and all the Saints in Heaven and Earth, we laud and magnify thy glorious Name, evermore praising thee,
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and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of the Majesty of thy Glory, Glory be to thee O Lord most High, Lord God Almighty, which was,
and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth Are full of the Majesty of thy Glory, Glory be to thee Oh Lord most High, Lord God Almighty, which was,
A Strange Speech for him that speaks, to him 'tis spoken, from St. Peter to his Saviour. One would think it were one of the Gadarens, who thus intreated him to depart the Coasts.
A Strange Speech for him that speaks, to him it's spoken, from Saint Peter to his Saviour. One would think it were one of the Gadarenes, who thus entreated him to depart the Coasts.
It was a miraculous and stupendious draught of Fish (after they had given up all hopes of the least) suddenly came to Net, which thus amazed St. Peter and his Fellows.
It was a miraculous and stupendious draught of Fish (After they had given up all hope's of the least) suddenly Come to Net, which thus amazed Saint Peter and his Fellows.
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and therefore (in an Extasie, as it were, at the sight of so glorious a Guest) desires him to forbear to oppress his unworthy servant with an honour he was not yet able to bear.
and Therefore (in an Ecstasy, as it were, At the sighed of so glorious a Guest) Desires him to forbear to oppress his unworthy servant with an honour he was not yet able to bear.
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The Desire seems to be the voice of a threefold person, and such is St. Peters now: 1. Of a man. 2. Of a sinful man, and yet, 3. Of an humble man, Me, that me here, confessing my self a sinful man.
The Desire seems to be the voice of a threefold person, and such is Saint Peter's now: 1. Of a man. 2. Of a sinful man, and yet, 3. Of an humble man, Me, that me Here, confessing my self a sinful man.
though they seem to shew a kind of refusal of him, yet being no other than the meer expression of the apprehension of his glorious presence, and our own unworthiness.
though they seem to show a kind of refusal of him, yet being no other than the mere expression of the apprehension of his glorious presence, and our own unworthiness.
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That our desires, first may be set right, though peradventure not always speak so, the desires being the hinge upon which good and evil move on their courses, I begin to examine St. Peters desire under a threefold consideration:
That our Desires, First may be Set right, though Peradventure not always speak so, the Desires being the hinge upon which good and evil move on their courses, I begin to examine Saint Peter's desire under a threefold consideration:
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Then first of the desire, as it is that of man or humane nature, considered simply in its own imperfection, unable to bear the presence of a supernatural honour.
Then First of the desire, as it is that of man or humane nature, considered simply in its own imperfection, unable to bear the presence of a supernatural honour.
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and strain'd to a service or quickness, with which its innate slowness is unacquainted, it does even by its hasting back to its old wont, in a manner, desire to be freed from the present command of its great Controuler.
and strained to a service or quickness, with which its innate slowness is unacquainted, it does even by its hasting back to its old wont, in a manner, desire to be freed from the present command of its great Controller.
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Yea, the body it self is so little delighted with the presence of its own best companion, the incorruptible soul, (though it enjoy all its beauty and vigour by it) that by continual reluctances against it,
Yea, the body it self is so little delighted with the presence of its own best Companion, the incorruptible soul, (though it enjoy all its beauty and vigour by it) that by continual reluctances against it,
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or converse with that nobler part, it seems to wish it gone, rather than to be bound to that observance which the presence of that divine parcel requires at our hands.
or converse with that Nobler part, it seems to wish it gone, rather than to be bound to that observance which the presence of that divine parcel requires At our hands.
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or terrour to us, that we in a manner say to those that we cannot sunder from us, our very souls, go away, trouble us not with these spiritual businesses,
or terror to us, that we in a manner say to those that we cannot sunder from us, our very Souls, go away, trouble us not with these spiritual businesses,
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how is it otherwise likely than that we should be ready to avoid the presence of that eternal Purity, in whose sight our best purities cannot stand at all?
how is it otherwise likely than that we should be ready to avoid the presence of that Eternal Purity, in whose sighed our best Purities cannot stand At all?
Now the divine excellencies above all the rest being that which by its exactness discovers the most insensible blemishes we labour with, you cannot wonder, that a creature so much in love with it self, should desire the removal of that whose neerness of much debases it.
Now the divine excellencies above all the rest being that which by its exactness discovers the most insensible blemishes we labour with, you cannot wonder, that a creature so much in love with it self, should desire the removal of that whose nearness of much debases it.
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and the People saw the thundrings and lightnings, and the noise of the Trumpet, and the mountain smoaking, conceiving him to be at hand, whose voice is terrible as the thunder, at whose presence the mountains smoke, they removed and stood afar off, Exod. xx. 18. And ver. 19. they said unto Moses, speak thou with us, and we will hear,
and the People saw the thunderings and lightnings, and the noise of the Trumpet, and the mountain smoking, conceiving him to be At hand, whose voice is terrible as the thunder, At whose presence the Mountains smoke, they removed and stood afar off, Exod xx. 18. And for. 19. they said unto Moses, speak thou with us, and we will hear,
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Nay, there is a Generation that the Prophet complains of, that say plainly unto the Lord, depart from us, Isa. xxx. 11. We will have none of thy Laws, we desire not thy Precepts, thy Word is a burthen to us, thy solemn Worship we cannot away with, we are weary of thy Sacraments, we are sick of thy Truth, thy Priests are a trouble to us, thy Holy Days take too much time from us, thy Holy Service and thy Holy Things they are too chargeable for us, take them away and depart from us, we will have none of them any longer.
Nay, there is a Generation that the Prophet complains of, that say plainly unto the Lord, depart from us, Isaiah xxx. 11. We will have none of thy Laws, we desire not thy Precepts, thy Word is a burden to us, thy solemn Worship we cannot away with, we Are weary of thy Sacraments, we Are sick of thy Truth, thy Priests Are a trouble to us, thy Holy Days take too much time from us, thy Holy Service and thy Holy Things they Are too chargeable for us, take them away and depart from us, we will have none of them any longer.
It may please God, peradventure, to construe what we have done hitherto as the rash hasty words only of affrighted or disturbed Nature, not knowing which way to turn it self upon a sudden, being amazed at the things that (we know not how) are come to pass in these days;
It may please God, Peradventure, to construe what we have done hitherto as the rash hasty words only of affrighted or disturbed Nature, not knowing which Way to turn it self upon a sudden, being amazed At the things that (we know not how) Are come to pass in these days;
He was not tired with Christs company, nor glutted with it, as the Israelites with their despised Manna; only Christ, by shewing a Miracle, had so amazed his wits, that he knew not how, on a sudden, to recollect his Spirits to entertain so great and holy a Guest, does therefore, not well considering what to say, desire him to divert a little some whither else, where he might be more honourably entertain'd,
He was not tired with Christ company, nor glutted with it, as the Israelites with their despised Manna; only christ, by showing a Miracle, had so amazed his wits, that he knew not how, on a sudden, to recollect his Spirits to entertain so great and holy a Guest, does Therefore, not well considering what to say, desire him to divert a little Some whither Else, where he might be more honourably entertained,
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Though all created Substances contract a kind of trembling, or drawing back at the approach of God, the very Seraphims covering their faces with their wings,
Though all created Substances contract a kind of trembling, or drawing back At the approach of God, the very Seraphims covering their faces with their wings,
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yet did not sin and folly cover them with a new confusion, the weakest and poorest of them would draw a kind of solace and happiness from the beams of that Majesty that so afrighted them.
yet did not sin and folly cover them with a new confusion, the Weakest and Poorest of them would draw a kind of solace and happiness from the beams of that Majesty that so affrighted them.
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and thrust him out by wilful and deliberate transgressions, by solemn and legal sacriledges and profanenesses, which we commit and reiterate in contempt of him,
and thrust him out by wilful and deliberate transgressions, by solemn and Legal sacrileges and Profanenesses, which we commit and reiterate in contempt of him,
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If the Word preached desire to enter in, if it touch our Consciences and strike home, we bid that depart too, it is not for our turn, it crosses our interests,
If the Word preached desire to enter in, if it touch our Consciences and strike home, we bid that depart too, it is not for our turn, it Crosses our interests,
though but gently walking towards them, and calling to them, they run away and hide themselves from the presence of the Lord amongst the trees of the Garden, Gen. iii. 8. They felt it seems, they wanted something to shelter them from the presence of God, into the thickets therefore they hie themselves,
though but gently walking towards them, and calling to them, they run away and hide themselves from the presence of the Lord among the trees of the Garden, Gen. iii. 8. They felt it seems, they wanted something to shelter them from the presence of God, into the thickets Therefore they high themselves,
as if they then fore-saw they had need of the Rod out of the stem of Iesse, the branch out of his roots, as the Prophet calls Christ, Isa. xi. 1. to bear off the heat of Gods anger from them.
as if they then foresaw they had need of the Rod out of the stem of Iesse, the branch out of his roots, as the Prophet calls christ, Isaiah xi. 1. to bear off the heat of God's anger from them.
There is no enduring Gods presence still, no coming nere him, unless we look upon him through these leaves from under the shelter of this branch of Iesse.
There is no enduring God's presence still, no coming never him, unless we look upon him through these leaves from under the shelter of this branch of Iesse.
Tell the sinner, who keeps not under this shelter, that lies not at this guard, of Gods coming to him, of his looking towards him, of his approach to judgment,
Tell the sinner, who keeps not under this shelter, that lies not At this guard, of God's coming to him, of his looking towards him, of his approach to judgement,
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Such a one has sin made him, that he desires not to see him, whose eyes will not behold sin, Depart from me, O Lord, in stead of Thy Kingdom come, is his daily Prayer.
Such a one has since made him, that he Desires not to see him, whose eyes will not behold since, Depart from me, Oh Lord, in stead of Thy Kingdom come, is his daily Prayer.
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It may (3.) be the voice of the humble spirit, casting himself down at the feet of Iesus, and confessing himself altogether unworthy of so great a favour as his presence.
It may (3.) be the voice of the humble Spirit, casting himself down At the feet of Iesus, and confessing himself altogether unworthy of so great a favour as his presence.
I am but dust and ashes, says father Abraham, Gen. xviii. 27. Now how can dust and ashes with their light scattering atoms endure the least breath of the Almighty. The Prophet Isaiah saw the Lord in a Vision, sitting upon a Throne, and presently he cries out, Wo is me, for I am undone;
I am but dust and Ashes, Says father Abraham, Gen. xviii. 27. Now how can dust and Ashes with their Light scattering atoms endure the least breath of the Almighty. The Prophet Isaiah saw the Lord in a Vision, sitting upon a Throne, and presently he cries out, Woe is me, for I am undone;
Hither it is always, that the sight of God depresses us, to think humbly of our selves, that we profess our just deserts to be no other then to be deprived of his presence.
Hither it is always, that the sighed of God depresses us, to think humbly of our selves, that we profess our just deserts to be no other then to be deprived of his presence.
as if either her humility or her modesty would not suffer her suddenly to look upon his face, who was presently to be her Lord, Gen. xxiv. 65. But Abigail 's complemental humility surpasses, 1 Sam. xxv. 41. When David sent to take her to him to wife, she arose and bowed her self to the •arth,
as if either her humility or her modesty would not suffer her suddenly to look upon his face, who was presently to be her Lord, Gen. xxiv. 65. But Abigail is complemental humility Surpasses, 1 Sam. xxv. 41. When David sent to take her to him to wife, she arose and bowed her self to the •arth,
yet as deeply undervalues himself in the sight of his Lord and King, when he thus answer's David 's profer'd kindness, 2 Sam. ix. 8. What is thy servant that thou should'st look upon such a dead Dog as I am?
yet as deeply undervalues himself in the sighed of his Lord and King, when he thus answer's David is proffered kindness, 2 Sam. ix. 8. What is thy servant that thou Shouldst look upon such a dead Dog as I am?
if Mephibosheth count himself a Dog in the presence of King David, each of these thus expressing their humility, it is no wonder if St. Peter at the presence of his Saviour, it is but just that we in the presence of our God and Saviour, descend from our Camels, from our Chairs of State, from our seats of ease, from the stools whereon we sit,
if Mephibosheth count himself a Dog in the presence of King David, each of these thus expressing their humility, it is no wonder if Saint Peter At the presence of his Saviour, it is but just that we in the presence of our God and Saviour, descend from our Camels, from our Chairs of State, from our seats of ease, from the stools whereon we fit,
and bow down our eyes, our hearts and bodies in all humility, as unworthy to look up to Heaven, to look him in the face, whom we have so offended, willing to wash the feet of his poorest servants, to serve him in any thing, in the poorest, meanest way or office, ready to profess our selves amongst the vilest of his creatures, who cannot so much as expect a good look from him.
and bow down our eyes, our hearts and bodies in all humility, as unworthy to look up to Heaven, to look him in the face, whom we have so offended, willing to wash the feet of his Poorest Servants, to serve him in any thing, in the Poorest, Meanest Way or office, ready to profess our selves among the Vilest of his creatures, who cannot so much as expect a good look from him.
You may surely guess by the frame of speech (though nature and sin may sometimes use some of the same words) that the tenor of them altogether, is no other then the expression of St. Peter 's humble acknowledgment of his own vileness.
You may surely guess by the frame of speech (though nature and since may sometime use Some of the same words) that the tenor of them altogether, is no other then the expression of Saint Peter is humble acknowledgment of his own vileness.
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but St. Peter saw by his lost labour all the by-past night, an the uncouth multitude of fishes now against hope taken up, that his labour did but little here:
but Saint Peter saw by his lost labour all the bypast night, an the uncouth multitude of Fish now against hope taken up, that his labour did but little Here:
He is truly humble whom prosperity humbles, who in the midst of his accomplished desires, casts himself below all, acknowledging he is less than the least of Gods mercies,
He is truly humble whom Prosperity humbles, who in the midst of his accomplished Desires, Cast himself below all, acknowledging he is less than the least of God's Mercies,
and the delights flowing in abundance from it, that some glorious Saints in their several times, have been heard to say sometimes, Depart from us, O Lord, We have enough, We have enough, oppress us not with pleasure which our earthen Vessels are not able to bear.
and the delights flowing in abundance from it, that Some glorious Saints in their several times, have been herd to say sometime, Depart from us, Oh Lord, We have enough, We have enough, oppress us not with pleasure which our earthen Vessels Are not able to bear.
St. Paul was near it, least I should be exalted above measure, (it seems there was great fear of it) there was given him something to humble him, to bring him down from so dangerous a height.
Saint Paul was near it, lest I should be exalted above measure, (it seems there was great Fear of it) there was given him something to humble him, to bring him down from so dangerous a height.
It is necessary, it seems, sometimes, if not such a desire, yet such a condition to the most perfect souls, that Christ should depart from them now and then,
It is necessary, it seems, sometime, if not such a desire, yet such a condition to the most perfect Souls, that christ should depart from them now and then,
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But I am too high now for that lean, meagre, creeping goodness, which is only to be found among the sons of men, in these latter days, where we meet with this desire in a lower key, if at all.
But I am too high now for that lean, meager, creeping Goodness, which is only to be found among the Sons of men, in these latter days, where we meet with this desire in a lower key, if At all.
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And the first Reason why St. Peter desires Christ to depart here, is for that he is a man, and the first Reason why we are all so willing to have God gone from us, is because we are men (1.) mutable and inconstant pieces, which are neither well when God is with us,
And the First Reason why Saint Peter Desires christ to depart Here, is for that he is a man, and the First Reason why we Are all so willing to have God gone from us, is Because we Are men (1.) mutable and inconstant Pieces, which Are neither well when God is with us,
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If he be with us, then presently, Fac cessare sanctum Israel à nobis, Cause the Holy One of Israel to cease from before us, Isa. xxx. 11. We cannot away with that strictness and exactness he requires of us, his ways are not pleasing to us.
If he be with us, then presently, Fac cessare sanctum Israel à nobis, Cause the Holy One of Israel to cease from before us, Isaiah xxx. 11. We cannot away with that strictness and exactness he requires of us, his ways Are not pleasing to us.
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We cannot endure the thunder, as it roars, or lightnings as they glister, much less him, whose Presence is more terrible, whose Voice more dreadful, who even shakes the Wilderness with his breath, at whose Presence the Earth removes,
We cannot endure the thunder, as it roars, or lightnings as they glister, much less him, whose Presence is more terrible, whose Voice more dreadful, who even shakes the Wilderness with his breath, At whose Presence the Earth removes,
But (2.) reflecting upon his sin, whereby he is yet made far more unfitting and undeserving such an honour, he desires the absence of God by reason of his sin.
But (2.) reflecting upon his since, whereby he is yet made Far more unfitting and undeserving such an honour, he Desires the absence of God by reason of his since.
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Yet I will not bid you say, with St. Peter, expresly, Depart O Lord, or at least when you have said so in humility, say presently again with faith, rather tarry with us O Lord, for we are sinful men.
Yet I will not bid you say, with Saint Peter, expressly, Depart Oh Lord, or At least when you have said so in humility, say presently again with faith, rather tarry with us Oh Lord, for we Are sinful men.
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so he wretchedly chuses rather the company of sin than of his God, this is the way that men of the World only speak the Text. (2.) Sin even bids defiance to the Almighty, and turns him out of doors, that's the reason men so readily bid God depart from them. (3.) Sin so dis-enables the powers of soul and body to any handsom attendance upon heaven, that neither of them know how to receive him if he should come;
so he wretchedly chooses rather the company of since than of his God, this is the Way that men of the World only speak the Text. (2.) since even bids defiance to the Almighty, and turns him out of doors, that's the reason men so readily bid God depart from them. (3.) since so disenables the Powers of soul and body to any handsome attendance upon heaven, that neither of them know how to receive him if he should come;
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because both his natural imperfections, and his sinful weaknesses, made him unfit for the company, and unworthy the favour of his Savionrs glorious Presence.
Because both his natural imperfections, and his sinful Weaknesses, made him unfit for the company, and unworthy the favour of his Savionrs glorious Presence.
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If we consider the same Reasons, they will serve to humble us as low as St. Peter did himself, to think our selves unworthy of the least glance of our Saviours eye;
If we Consider the same Reasons, they will serve to humble us as low as Saint Peter did himself, to think our selves unworthy of the least glance of our Saviors eye;
we will confess, if we remember that we are but men, that our frail, inconstant, corruptible nature is not answerable to the glory of so great a blessing;
we will confess, if we Remember that we Are but men, that our frail, inconstant, corruptible nature is not answerable to the glory of so great a blessing;
we will acknowledge, if we recollect we are sinful men, that we are not worthy that those eyes should look upon us, that infinite beauty come near our polluted ugliness.
we will acknowledge, if we recollect we Are sinful men, that we Are not worthy that those eyes should look upon us, that infinite beauty come near our polluted ugliness.
Indeed, the whole sum of all is, but to teach us humbly to confess our selves unworthy of such a Lord and Master, not worthy of his Miracles, not worthy of his Mercies, not worthy of his Presence,
Indeed, the Whole sum of all is, but to teach us humbly to confess our selves unworthy of such a Lord and Master, not worthy of his Miracles, not worthy of his mercies, not worthy of his Presence,
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Turn thee then, O Lord, and be gracious unto thy Servants, cleanse us from our sins, free us from our iniquities, fit us for thy Presence, compass us with thy mercy,
Turn thee then, Oh Lord, and be gracious unto thy Servants, cleanse us from our Sins, free us from our iniquities, fit us for thy Presence, compass us with thy mercy,
or under the nature of an Apostle, as a man separate to a holy Function, to deal with bringing other men to the Kingdom of heaven through his Ministry and Office, we have these particulars: 1. That all our labour by it self is but toil and misery if Christ be not in it to lighten those words, We have toil'd. 2. That 'tis uncomfortable,
or under the nature of an Apostle, as a man separate to a holy Function, to deal with bringing other men to the Kingdom of heaven through his Ministry and Office, we have these particulars: 1. That all our labour by it self is but toil and misery if christ be not in it to lighten those words, We have toiled. 2. That it's uncomfortable,
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as being in the night, a sad dolesom time if Christ be not by to enlighten it. 3. That 'tis vain and unprofitable, we get nothing by it all if he be not with us to direct and bless us;
as being in the night, a sad dolesome time if christ be not by to enlighten it. 3. That it's vain and unprofitable, we get nothing by it all if he be not with us to Direct and bless us;
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4. That be it whose it will, how seasonable soever, be we as wise and politick in it as we can, be we never so industrious in our trades or Works, so it will be.
4. That be it whose it will, how seasonable soever, be we as wise and politic in it as we can, be we never so Industria in our trades or Works, so it will be.
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We, we men that well enough know our Trade, we who have toil'd, and omitted no pains, we who have toil'd all night, fail'd in no point of art or time, we yet,
We, we men that well enough know our Trade, we who have toiled, and omitted no pains, we who have toiled all night, failed in no point of art or time, we yet,
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even we have taken nothing all the while that Christ was not with us. 5. That of this we may and must sometimes complain, with St. Peter, to our Master. Master, we have toil'd, &c. Complain we may,
even we have taken nothing all the while that christ was not with us. 5. That of this we may and must sometime complain, with Saint Peter, to our Master. Master, we have toiled, etc. Complain we may,
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and hereafter to direct it better, to guide and set it by his Will and Word, that so it may thrive and prosper. 1. To do it at his Word, that is, readily, whensoever,
and hereafter to Direct it better, to guide and Set it by his Will and Word, that so it may thrive and prosper. 1. To do it At his Word, that is, readily, whensoever,
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or as soon soever as he commands. 2. At his Word, that is, obediently, for his Word sake, upon his Command and Word. 3. Nevertheless at his Word, that is, confidently, notwithstanding all that Flesh or Reason can say against it. 4. And lastly, resolutely, to resolve, come what will upon it, we will do it.
or as soon soever as he commands. 2. At his Word, that is, obediently, for his Word sake, upon his Command and Word. 3. Nevertheless At his Word, that is, confidently, notwithstanding all that Flesh or Reason can say against it. 4. And lastly, resolutely, to resolve, come what will upon it, we will do it.
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Let it be hunting, or hawking, or running, or walking, let it be any other exercise of the body, let it be your more quiet and sedentary recreations, let it be but talk and discourse you are weary often before the day runs out,
Let it be hunting, or hawking, or running, or walking, let it be any other exercise of the body, let it be your more quiet and sedentary recreations, let it be but talk and discourse you Are weary often before the day runs out,
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and go to bed late, and eat the bread of carefulness? To break your rests, to wear out your bodies, to consume your Spirits, is it not a toil somewhat more than labour? Yet thus is all our labour under the Sun,
and go to Bed late, and eat the bred of carefulness? To break your rests, to wear out your bodies, to consume your Spirits, is it not a toil somewhat more than labour? Yet thus is all our labour under the Sun,
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and disposing, as they did in the getting? Pleasures are others aims, and I have told you already what they are, whose very pursuit or enjoyment is as wearisom as your work. Honours are other mens aims;
and disposing, as they did in the getting? Pleasures Are Others aims, and I have told you already what they Are, whose very pursuit or enjoyment is as wearisome as your work. Honours Are other men's aims;
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even that too, sets a man upon the rack to behave and demean himself with a kind of niceness and scrupulous observance of a respect due to such a title or place, in which he is as much pain'd sometimes as in little-ease, or a narrow prison.
even that too, sets a man upon the rack to behave and demean himself with a kind of niceness and scrupulous observance of a respect due to such a title or place, in which he is as much pained sometime as in little-ease, or a narrow prison.
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These ends then not being able to take off the nature of toil from the means and endeavours by which they are pursued, there can be nothing said to quit our labours from the true titles of toils and miseries.
These ends then not being able to take off the nature of toil from the means and endeavours by which they Are pursued, there can be nothing said to quit our labours from the true titles of toils and misery's.
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All our works are like Spiders Webs, good for nothing but to catch flies, that is, impudent and importunate desires, which are the daily issues of our ill-spent hours;
All our works Are like Spiders Webs, good for nothing but to catch flies, that is, impudent and importunate Desires, which Are the daily issues of our ill-spent hours;
nor the luxurious man for his, their eye-lids cannot sleep, nor can the temples of their head take any rest for the swarms and hummings of their inordinate passions.
nor the luxurious man for his, their eyelids cannot sleep, nor can the Temples of their head take any rest for the swarms and hummings of their inordinate passion.
but if they knew their down-sittings, and their up-risings, the travel of their pains, even to a sickness, the labour of their minds even to distraction, the perplexity of Opinions that molest them, the hard task of reconciling differences that daily lies sore upon them, the diversity of Judgments that distracts them, the care of their Pastoral Charge that night and day tortures them, their toilings whole nights,
but if they knew their down-sittings, and their uprisings, the travel of their pains, even to a sickness, the labour of their minds even to distraction, the perplexity of Opinions that molest them, the hard task of reconciling differences that daily lies soar upon them, the diversity of Judgments that distracts them, the care of their Pastoral Charge that night and day tortures them, their toilings Whole nights,
if men would but understand the sad toil of these labouring thoughts as well as labours, together with those indispositions of body, that usually grow upon them,
if men would but understand the sad toil of these labouring thoughts as well as labours, together with those indispositions of body, that usually grow upon them,
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and those forc'd retirements, or debarments from those just pleasures and recreations that men of other conditions lawfully enough indulge themselves, they would confess freely that our labour too,
and those forced retirements, or debarments from those just pleasures and recreations that men of other conditions lawfully enough indulge themselves, they would confess freely that our labour too,
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for what more uncomfortable then to see so many years of preaching and praying, reading and studying return back upon us without success? and yet 'tis common;
for what more uncomfortable then to see so many Years of preaching and praying, reading and studying return back upon us without success? and yet it's Common;
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to have imployed all our time and means, and industry many years, and to come at last to our Master with this heavy account, Master we have fished all night, all fishing time,
to have employed all our time and means, and industry many Years, and to come At last to our Master with this heavy account, Master we have fished all night, all fishing time,
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He fore-saw it would prove but an uncomfortable piece of work, Exod. iii. 11. & Chap. iv. 10, 13. Hence Isaiah cries out so complainingly, Who has believed our report? Isai. liii. 1. Hence Ieremiah grows sad,
He foresaw it would prove but an uncomfortable piece of work, Exod iii. 11. & Chap. iv. 10, 13. Hence Isaiah cries out so complainingly, Who has believed our report? Isaiah liii. 1. Hence Jeremiah grows sad,
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if, with Christ, we live like other men after the ordinary fashion, then behold friends of Publicans and Sinners: if somewhat strictly, with St. Iohn Baptist, in fastings and rigours,
if, with christ, we live like other men After the ordinary fashion, then behold Friends of Publicans and Sinners: if somewhat strictly, with Saint John Baptist, in Fastings and rigours,
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and by troops, and seduced from God, even by those who care not for their souls, but for their fleece, and for the glory of making Proselytes, and by that children of Hell (at least) as much as themselves;
and by troops, and seduced from God, even by those who care not for their Souls, but for their fleece, and for the glory of making Proselytes, and by that children of Hell (At least) as much as themselves;
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nay, all the goods of the world, all that we daily strive and strein, and spend our selves for, cannot afford the least true comfort or refreshment to an afflicted soul;
nay, all the goods of the world, all that we daily strive and strain, and spend our selves for, cannot afford the least true Comfort or refreshment to an afflicted soul;
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He walks on, says St. Paul, in the vanity of his mind, his understanding being darkned, Ephe. iv. 17, 18. their imaginations vain, and their foolish hearts hardned, Rom. i. 21. They neither know wherein consists happiness,
He walks on, Says Saint Paul, in the vanity of his mind, his understanding being darkened, Ephes iv. 17, 18. their Imaginations vain, and their foolish hearts hardened, Rom. i. 21. They neither know wherein consists happiness,
the full promise, that, was kept for us, that they without us should not be made perfect, ver. 40. their burnt-offerings and Sacrifices for sin could not truly purifie them one whit, all were but figures, their whole Religion but one great Type of ours, their brightest day but night to ours.
the full promise, that, was kept for us, that they without us should not be made perfect, ver. 40. their Burnt offerings and Sacrifices for since could not truly purify them one whit, all were but figures, their Whole Religion but one great Type of ours, their Brightest day but night to ours.
At the descending of this eternal Word was all to be perfected, nothing to be obtain'd but from him and by him, at whose arriving only first appear'd the day,
At the descending of this Eternal Word was all to be perfected, nothing to be obtained but from him and by him, At whose arriving only First appeared the day,
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his sins they cannot profit him, (whatever they pretend, how fair soever they promise him) for what fruit had you then in those things whereof ye are now ashamed, Rom. vi, 23. no fruit, but much shame.
his Sins they cannot profit him, (whatever they pretend, how fair soever they promise him) for what fruit had you then in those things whereof you Are now ashamed, Rom. vi, 23. no fruit, but much shame.
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1 Cor. xiii. 3. His prayer shall be turn'd into sin, Psal. cix. 7. His fastings shall not be accepted, Isai. lviii. 5. His very tears shall be neglected,
1 Cor. xiii. 3. His prayer shall be turned into since, Psalm cix. 7. His Fastings shall not be accepted, Isaiah lviii. 5. His very tears shall be neglected,
that is, Gods Providence that by changes of times, and intermixing of accidents and contingencies disposes all, says the Wise man, Eccles. ix. 11. and 'tis the blessing of the Lord that maketh rich, says the same good man, Prov. x. 22. 'tis uncomfortable being rich without that blessing.
that is, God's Providence that by changes of times, and intermixing of accidents and contingencies disposes all, Says the Wise man, Eccles. ix. 11. and it's the blessing of the Lord that makes rich, Says the same good man, Curae x. 22. it's uncomfortable being rich without that blessing.
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though we should every day preach with St. Paul, even to midnight, and call out to you to hear and obey, till we were hoarse with speaking, and can speak no more;
though we should every day preach with Saint Paul, even to midnight, and call out to you to hear and obey, till we were hoarse with speaking, and can speak no more;
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And the times our own eyes have seen, and do yet behold are too unhappy an evidence of many mens whole lives and ministeries thus spent in vain, where Christ pleases to withdraw himself either from the Minister, or from the People.
And the times our own eyes have seen, and do yet behold Are too unhappy an evidence of many men's Whole lives and ministeries thus spent in vain, where christ Pleases to withdraw himself either from the Minister, or from the People.
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though we be never so great, or good, so wise or subtle, so many or so powerful, we shall gain nothing but labour and sorrow by the hand, unless God be with us.
though we be never so great, or good, so wise or subtle, so many or so powerful, we shall gain nothing but labour and sorrow by the hand, unless God be with us.
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He that gave his mind to seek out the nature and profit of every labour under the Sun, returns home empty, only with this experimental saying in his mouth, Eccles. ii. 22. What has a man of all his labour,
He that gave his mind to seek out the nature and profit of every labour under the Sun, returns home empty, only with this experimental saying in his Mouth, Eccles. ii. 22. What has a man of all his labour,
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2. All the attendance upon times and seasons will effect no more, if you separate from Gods special benediction, We have toil'd all night and yet caught nothing.
2. All the attendance upon times and seasons will Effect no more, if you separate from God's special benediction, We have toiled all night and yet caught nothing.
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Let a man serve seven years for a fortune or preferment, as Iacob did for Rachel, and in the morning his fair and long'd for Rachel, will prove but bleer-eyed Leah at the best.
Let a man serve seven Years for a fortune or preferment, as Iacob did for Rachel, and in the morning his fair and longed for Rachel, will prove but bleer-eyed Leah At the best.
Or let him lie waiting with the bed-rid man at the Pool of Bethesda, eight and thirty years for the moving of the waters, he will always be prevented, be never able to get in, till Christ come to him;
Or let him lie waiting with the bedrid man At the Pool of Bethesda, eight and thirty Years for the moving of the waters, he will always be prevented, be never able to get in, till christ come to him;
yea, let him wait out all his years, and draw out his days in perpetual expectations and attendances for some happy Planet, some propitious hour, he will never see it,
yea, let him wait out all his Years, and draw out his days in perpetual Expectations and attendances for Some happy Planet, Some propitious hour, he will never see it,
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and they fall commonly by what they had determin'd as steps to rise by. Laban thinking to enrich himself by his covetous bargain, changes Iacob 's wages ten times,
and they fallen commonly by what they had determined as steps to rise by. Laban thinking to enrich himself by his covetous bargain, changes Iacob is wages ten times,
if he say, the ring-straked shall be thy hire, then all the Cattel bear ring-straked, Gen. xxxi. 1. because God was with Iacob and not with Laban. These men here, cunning sure enough at their Trade in which they were bred up, having pickt out their time,
if he say, the ring-straked shall be thy hire, then all the Cattle bear ring-straked, Gen. xxxi. 1. Because God was with Iacob and not with Laban. These men Here, cunning sure enough At their Trade in which they were bred up, having picked out their time,
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and sleights, (for we cannot but think, that being so often disappointed, they used all their skill) yet for all that they caught nothing, for Christ was not there.
and sleights, (for we cannot but think, that being so often disappointed, they used all their skill) yet for all that they caught nothing, for christ was not there.
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Thy wisdom and thy knowledge, saith the Prophet, it hath perverted thee, Isa. xlvii. 10. And thou art wearied in the multitude of thy counsels, ver. 13. These are of no power if once God leave us.
Thy Wisdom and thy knowledge, Says the Prophet, it hath perverted thee, Isaiah xlvii. 10. And thou art wearied in the multitude of thy Counsels, ver. 13. These Are of no power if once God leave us.
Though hand joyn in hand, the wicked shall not be unpunish'd, Psal. xi. 21. And though hand joyn in hand to bring matters to pass, the issue and event comes from above.
Though hand join in hand, the wicked shall not be unpunished, Psalm xi. 21. And though hand join in hand to bring matters to pass, the issue and event comes from above.
And then again, there's Solomon, a wise man, the wisest of the earth, after all his search and labour coming back with nothing but Vanity of vanity, all is vanity and vexation of spirit.
And then again, there's Solomon, a wise man, the Wisest of the earth, After all his search and labour coming back with nothing but Vanity of vanity, all is vanity and vexation of Spirit.
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because the fish are of the world, and therefore savour not heavenly baits, care not to leap so high, they are for watry, fading, transitory pleasures.
Because the Fish Are of the world, and Therefore savour not heavenly baits, care not to leap so high, they Are for watery, fading, transitory pleasures.
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But others that fish upon the shore, that stir not from the earth, that stand up and preach nothing but earthly interests and respects, who fish with flies, vanities,
But Others that Fish upon the shore, that stir not from the earth, that stand up and preach nothing but earthly interests and respects, who Fish with flies, vanities,
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and follies, or earth-worms, earthly Arguments, or cast into the Shallows of vain fancies and inventions, who make Religions of their own, every day new.
and follies, or earthworms, earthly Arguments, or cast into the Shallows of vain fancies and Inventions, who make Religions of their own, every day new.
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take we what pains we can, though we were more thoroughly read in St. Pauls practice than we are, in fastings often, in watchings oft, in hunger and thirst, in fears and anxities, in cares and painfulness;
take we what pains we can, though we were more thoroughly read in Saint Paul's practice than we Are, in Fastings often, in watchings oft, in hunger and thirst, in fears and anxieties, in Cares and painfulness;
as we would think, to hinder the distinct hearing of the Word of Christ; use we never so much Art and Policy, so much Rhetorick and Argument to perswade,
as we would think, to hinder the distinct hearing of the Word of christ; use we never so much Art and Policy, so much Rhetoric and Argument to persuade,
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Nay, God himself seems to be in the same case, whilst he complains, All the day long have I stretched out my hand to a disobedient and gain-saying people.
Nay, God himself seems to be in the same case, while he complains, All the day long have I stretched out my hand to a disobedient and gainsaying people.
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St. Peter and his fellow-fishers by catching nothing caught every thing, because him, who is all in all, who thus call'd them to himself by the occasion of their ill success.
Saint Peter and his fellow-fishers by catching nothing caught every thing, Because him, who is all in all, who thus called them to himself by the occasion of their ill success.
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And when the worst of casualties betide us let us think, that though all our hopes and expectations fail us, all our labours languish away in utter despair,
And when the worst of casualties betide us let us think, that though all our hope's and Expectations fail us, all our labours languish away in utter despair,
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and we be left confounded with the miscarriages of all our pains, yet God can so order it, that out of nothing all things, all good things may one day after happen to us;
and we be left confounded with the miscarriages of all our pains, yet God can so order it, that out of nothing all things, all good things may one day After happen to us;
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'Tis an usual thing to complain of a misery, or miscarriage, and 'tis as usual to complain to those whom it either does not concern to know it, or who cannot help us.
It's an usual thing to complain of a misery, or miscarriage, and it's as usual to complain to those whom it either does not concern to know it, or who cannot help us.
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And therefore to thee, first, Master, we complain that we are no better servants, that we are not worthy to call thee Master, that we are unprofitable servants.
And Therefore to thee, First, Master, we complain that we Are no better Servants, that we Are not worthy to call thee Master, that we Are unprofitable Servants.
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and to let down these nets is to apply our selves to the pursuits of our desires and and intentions by ways and means probable to effect them. In spiritual employments:
and to let down these nets is to apply our selves to the pursuits of our Desires and and intentions by ways and means probable to Effect them. In spiritual employments:
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This Net is to be wove by study and pains, to be let down and loosed by Preaching, to be gathered up by calling men to account of what was heard, what they have done upon it;
This Net is to be wove by study and pains, to be let down and loosed by Preaching, to be gathered up by calling men to account of what was herd, what they have done upon it;
And so certainly he will, if, with St. Peter here, whatever has befell us, or is like to do, we nevertheless at his Word again let down the Net, (1.) readily, without delaying; (2.) obediently, without murmuring; (3.) confidently, without disputing; (4.) resolutely, without wavering.
And so Certainly he will, if, with Saint Peter Here, whatever has befell us, or is like to do, we nevertheless At his Word again let down the Net, (1.) readily, without delaying; (2.) obediently, without murmuring; (3.) confidently, without disputing; (4.) resolutely, without wavering.
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And indeed, at his Word to do it, is to do it (1.) readily for a word speaking, not to expect command upon command, with St. Peter, even to be griev'd to be bidden again and again, to have our love or duty call'd so much in question as to hear a second or third injunction to it.
And indeed, At his Word to do it, is to do it (1.) readily for a word speaking, not to expect command upon command, with Saint Peter, even to be grieved to be bidden again and again, to have our love or duty called so much in question as to hear a second or third injunction to it.
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God did but speak, and away presently goes the Father of the Faithful, Gen. xii. 1, 5. What ever thy hand findeth to do, do it instantly, says the Wiseman, Eccle. ix. 10. but if God speak to thee once to do it, let the Word be no sooner heard than thy hand in action.
God did but speak, and away presently Goes the Father of the Faithful, Gen. xii. 1, 5. What ever thy hand finds to do, do it instantly, Says the Wiseman, Eccle. ix. 10. but if God speak to thee once to do it, let the Word be no sooner herd than thy hand in actium.
for his speaking, because he commands it, at thy word. Actions are then only done in obedience when they are done for his sake who commands, and because he commands them.
for his speaking, Because he commands it, At thy word. Actions Are then only done in Obedience when they Are done for his sake who commands, and Because he commands them.
He that here pleads his own respects, that preaches for his own ends, or does any thing only to satisfie or content himself, that frames his actions for gain or pleasure, he aims at nothing but himself,
He that Here pleads his own respects, that Preaches for his own ends, or does any thing only to satisfy or content himself, that frames his actions for gain or pleasure, he aims At nothing but himself,
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nor propounds any other intention to himself but a full submission to Gods will and pleasure, that's reason enough to the truly obedient soul, that God commands it.
nor propounds any other intention to himself but a full submission to God's will and pleasure, that's reason enough to the truly obedient soul, that God commands it.
3. And upon this it is that we expound, Nevertheless at thy Word, to be in confidence of the truth and vertue of that Word above all words besides, above all reason besides.
3. And upon this it is that we expound, Nevertheless At thy Word, to be in confidence of the truth and virtue of that Word above all words beside, above all reason beside.
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but, as if he confest he could teach him better, he (1.) calls him Master; and (2.) as if his Word were of more power than all their skill and experience far, he rests himself wholly upon that. And yet more;
but, as if he confessed he could teach him better, he (1.) calls him Master; and (2.) as if his Word were of more power than all their skill and experience Far, he rests himself wholly upon that. And yet more;
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as if the very loosing or letting down now of the Net upon his bare word alone were enough to bring up a full draught of fish, he makes mention no longer of his own pains or labours,
as if the very losing or letting down now of the Net upon his bore word alone were enough to bring up a full draught of Fish, he makes mention no longer of his own pains or labours,
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as if they could any thing avail, but professes only to let down the Net, confident now by the power of his Word only to obtain what neither his Art nor labour could procure before,
as if they could any thing avail, but Professes only to let down the Net, confident now by the power of his Word only to obtain what neither his Art nor labour could procure before,
This is the right rule of faith and obedience, even against hope to believe in hope, to believe his Word above our Reason, to neglect all petty, under-scruples, to rely wholly upon his authority.
This is the right Rule of faith and Obedience, even against hope to believe in hope, to believe his Word above our Reason, to neglect all Petty, under-scruples, to rely wholly upon his Authority.
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It was Abrahams glory that he considered not his own body now dead, nor the deadness of Sarahs Womb, considered not the strength of nature when Gods Promise came above it, Rom. iv. 19. that he was so ready to offer up Isaac, in whom God had promised him to call his Seed;
It was Abrahams glory that he considered not his own body now dead, nor the deadness of Sarahs Womb, considered not the strength of nature when God's Promise Come above it, Rom. iv. 19. that he was so ready to offer up Isaac, in whom God had promised him to call his Seed;
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as if he believed God could raise him up again being dead, or else some way or other make good his Promise, which was made in Isaac, and that he would do it to though Isaac were made a Sacrifice,
as if he believed God could raise him up again being dead, or Else Some Way or other make good his Promise, which was made in Isaac, and that he would do it to though Isaac were made a Sacrifice,
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so whether he will do it, yea, or no, yet for his Word, because it is his will that we should still continue on our labours and work, we will do so, we will let down the Net, come what will come of it.
so whither he will do it, yea, or no, yet for his Word, Because it is his will that we should still continue on our labours and work, we will do so, we will let down the Net, come what will come of it.
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nor to leave off your sins, or break off your transgressions, if you cannot by some nights and days of exercise and endeavour obtain yet those graces and vertues you desire;
nor to leave off your Sins, or break off your transgressions, if you cannot by Some nights and days of exercise and endeavour obtain yet those graces and Virtues you desire;
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and us unto thy self into thy Kingdom where there is no more toil or labour, no more •ight at all, no more tempestuous Seas or weather, where we are sure to catch that which is above all our labours, all our toil;
and us unto thy self into thy Kingdom where there is no more toil or labour, no more •ight At all, no more tempestuous Seas or weather, where we Are sure to catch that which is above all our labours, all our toil;
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AND St. Peter, when he thus said he knew not what, was in the Mount with Iesus, Moses and Elias, and saw their glory. One cannot blame him for crying out, 'twas good being, good building there;
AND Saint Peter, when he thus said he knew not what, was in the Mount with Iesus, Moses and Elias, and saw their glory. One cannot blame him for crying out, 'twas good being, good building there;
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But methinks, the words would sound nothing amiss at all, if they had been taken up by us upon our late being with Christ in the holy Mount at the holy Table,
But methinks, the words would found nothing amiss At all, if they had been taken up by us upon our late being with christ in the holy Mount At the holy Table,
or if used still in reference to that good meeting, Master it is good for us to be here in thy holy presence, let us build Tabernacles, tarry here, go down no more henceforward in our affections to earth, or earthly things;
or if used still in Referente to that good meeting, Master it is good for us to be Here in thy holy presence, let us built Tabernacles, tarry Here, go down no more henceforward in our affections to earth, or earthly things;
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Let us build here Tabernacles for thee, for Moses and Elias, that neither thy Gospel, Law, nor Prophets may go from us, never henceforth depart out of our hearts and mouths.
Let us built Here Tabernacles for thee, for Moses and Elias, that neither thy Gospel, Law, nor prophets may go from us, never henceforth depart out of our hearts and mouths.
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Indeed somewhat there was faulty in St. Peter 's, as there is commonly in the most of our best words and actions, somewhat more or less (at least) then should be in rigor,
Indeed somewhat there was faulty in Saint Peter is, as there is commonly in the most of our best words and actions, somewhat more or less (At least) then should be in rigor,
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The sudden apprehension of unexpected or extraordinary joy or happiness, be it spiritual or be it temporal, makes many affections and expressions arise in the best of us somewhat irregular sometimes.
The sudden apprehension of unexpected or extraordinary joy or happiness, be it spiritual or be it temporal, makes many affections and expressions arise in the best of us somewhat irregular sometime.
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and what followed in them, that we may learn how to bear our happiness, the great favours of the Almighty, the extraordinary dignations and discoveries of Christ, and besides also, all temporal felicities;
and what followed in them, that we may Learn how to bear our happiness, the great favours of the Almighty, the extraordinary dignations and discoveries of christ, and beside also, all temporal felicities;
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how to proportion them to others benefit as well as our own, how so to regulate our judgments, counsels, expressions and affections, upon any such occasions, come they when they will upon us, that we may safely say with St. Peter here in any of them, Master, it is good for us to be here, let us now build Tabernacles, this condition is good we now are in, let us still be here,
how to proportion them to Others benefit as well as our own, how so to regulate our Judgments, Counsels, expressions and affections, upon any such occasions, come they when they will upon us, that we may safely say with Saint Peter Here in any of them, Master, it is good for us to be Here, let us now built Tabernacles, this condition is good we now Are in, let us still be Here,
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St. Peter 's and our common judgments, advice, affections and expressions in any kind of extraordinary content and happiness, spiritual or temporal, what they are;
Saint Peter is and our Common Judgments, Advice, affections and expressions in any kind of extraordinary content and happiness, spiritual or temporal, what they Are;
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and are therefore so branded here, by the Evangelist, that we may henceforth consider and know what judgments, counsels, affections and expressions pass from us in any such conditions, before we pass them.
and Are Therefore so branded Here, by the Evangelist, that we may henceforth Consider and know what Judgments, Counsels, affections and expressions pass from us in any such conditions, before we pass them.
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and that in these Particulars: 1. How far his judgment may pass, that good it is to be here, how we may say, It is good for us to be here, think and say so,
and that in these Particulars: 1. How Far his judgement may pass, that good it is to be Here, how we may say, It is good for us to be Here, think and say so,
as they departed, Peter said unto Iesus; as if he would needs be staying them, that he might stay where now he was. 4. How far expressions sudden and unwary, such as for hast or passion and amazement, slip sometimes from us,
as they departed, Peter said unto Iesus; as if he would needs be staying them, that he might stay where now he was. 4. How Far expressions sudden and unwary, such as for haste or passion and amazement, slip sometime from us,
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and when we may not be allowed it, Not &c. By this limiting and dividing the particulars of the speech and Text, and giving the several ways and senses it may be spoken in;
and when we may not be allowed it, Not etc. By this limiting and dividing the particulars of the speech and Text, and giving the several ways and Senses it may be spoken in;
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For first, This here was in the Mount, a place of solitude and retirement, a part by themselves, says St. Mark ix. 2. And 'tis good sometimes times to retire our selves from the World and worldly business, to think and meditate upon Heaven,
For First, This Here was in the Mount, a place of solitude and retirement, a part by themselves, Says Saint Mark ix. 2. And it's good sometime times to retire our selves from the World and worldly business, to think and meditate upon Heaven,
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nothing so good and convenient then presently as some retirement, to sit down a little and bethink our selves of the sweetness we have so lately tasted, the Covenant we have so lately renewed, the resolutions we have so lately taken up,
nothing so good and convenient then presently as Some retirement, to fit down a little and bethink our selves of the sweetness we have so lately tasted, the Covenant we have so lately renewed, the resolutions we have so lately taken up,
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we must do nothing mean after so high favours and dignations; fix our thoughts, set our affections now henceforward upon things above, good to be here.
we must do nothing mean After so high favours and dignations; fix our thoughts, Set our affections now henceforward upon things above, good to be Here.
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3. It was the Holy Mountain too, so styled ever since from the authority of St. Peter, 2 Epist. i. 18. And 'tis good to be holy, better then to be high.
3. It was the Holy Mountain too, so styled ever since from the Authority of Saint Peter, 2 Epistle i. 18. And it's good to be holy, better then to be high.
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'Tis good indeed, very good to be also in the holy Mount, in holy places, at holy work, where Christ is to be seen or heard in beauty and glory, in the Church, at his Word and Sacraments.
It's good indeed, very good to be also in the holy Mount, in holy places, At holy work, where christ is to be seen or herd in beauty and glory, in the Church, At his Word and Sacraments.
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Prayer, Why? in sickness it cheers us, in health it strengthens us, in prosperity it fastens us, in adversity it comforts us, in our fulness it keeps us from oppression, in emptiness from fainting, in all it does us some good or other.
Prayer, Why? in sickness it cheers us, in health it strengthens us, in Prosperity it fastens us, in adversity it comforts us, in our fullness it keeps us from oppression, in emptiness from fainting, in all it does us Some good or other.
'Tis good indeed to be here, that is, to be praying, especially to give our selves to it, to go aside on purpose for it, to ascend the Mountain in it, to go to it with raised thoughts, and elevated attentions;
It's good indeed to be Here, that is, to be praying, especially to give our selves to it, to go aside on purpose for it, to ascend the Mountain in it, to go to it with raised thoughts, and elevated attentions;
To be here with St. Peter in the Mount, gives us the most pleasant prospect that mortal eyes ever beheld or saw, gives us a prospect of heavenly glory.
To be Here with Saint Peter in the Mount, gives us the most pleasant prospect that Mortal eyes ever beheld or saw, gives us a prospect of heavenly glory.
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5. To be here is to be with Christ, and Moses, and Eliah, with the Gospel, Law and Prophets in our hands, reading and comparing them, meditating as well as praying.
5. To be Here is to be with christ, and Moses, and Elijah, with the Gospel, Law and prophets in our hands, reading and comparing them, meditating as well as praying.
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Search the Scriptures, for in them ye think (and ye think right too,) to have eternal life, St. John v. 39. profitable they are, says St. Paul, (and that is good) for doctrine, for reproof,
Search the Scriptures, for in them you think (and you think right too,) to have Eternal life, Saint John v. 39. profitable they Are, Says Saint Paul, (and that is good) for Doctrine, for reproof,
for correction, for instruction in righteousness, that the Man of God may be perfect, throughly furnished unto all good works, 2 Tim. iii. 16, 17. thorowly good, that serves to make a man so thorowly good:
for correction, for instruction in righteousness, that the Man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. iii. 16, 17. thoroughly good, that serves to make a man so thoroughly good:
good to be thus in the Mountain here, upon the tops of our houses, in our close•s and highest rooms, where we have most leisure, less avocations, that we may the better attend so holy a work, especially since our late holy work, good to keep the scent and relish of those heavenly dainties in our souls.
good to be thus in the Mountain Here, upon the tops of our houses, in our close•s and highest rooms, where we have most leisure, less avocations, that we may the better attend so holy a work, especially since our late holy work, good to keep the scent and relish of those heavenly dainties in our Souls.
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Nothing drives away sad and heavy thoughts like such good company, where the discourse is Heaven, where the entertainment is heavenly, where we eat and drink with Christ, where there is nothing but sweetness and meekness, and goodness to be learnt;
Nothing drives away sad and heavy thoughts like such good company, where the discourse is Heaven, where the entertainment is heavenly, where we eat and drink with christ, where there is nothing but sweetness and meekness, and Goodness to be learned;
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where the news we talk of is what is done in Heaven, where our meat and drink is to do the will of our Father which is in Heaven, where our talk is not the vain talk of the new fashions of men and women of the World,
where the news we talk of is what is done in Heaven, where our meat and drink is to do the will of our Father which is in Heaven, where our talk is not the vain talk of the new fashions of men and women of the World,
but those things only which become law and order, Prophets and Apostles, or Scholars and Disciples of so good a Master; Good it is to be here, to be with such.
but those things only which become law and order, prophets and Apostles, or Scholars and Disciples of so good a Master; Good it is to be Here, to be with such.
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7. But above all, 'Tis good being with Christ, St. Paul would fain be dissolv'd and gone to be with him, Phil. i. 23. would die when you would, to be with him.
7. But above all, It's good being with christ, Saint Paul would fain be dissolved and gone to be with him, Philip i. 23. would die when you would, to be with him.
Or, Be it with him (2.) talking with Moses and Elias about his Passion, about his decease, that he should accomplish at Ierusalem, as St. Luke relates him, ver. 31. in the saddest discourse of his sufferings, or the saddest sufferings themselves:
Or, Be it with him (2.) talking with Moses and Elias about his Passion, about his decease, that he should accomplish At Ierusalem, as Saint Lycia relates him, ver. 31. in the Saddest discourse of his sufferings, or the Saddest sufferings themselves:
or (5.) when his rayments only are white and glister, when outward blessings glister about us, 'Tis at every turn good being with him. Yet more particularly.
or (5.) when his raiments only Are white and glister, when outward blessings glister about us, It's At every turn good being with him. Yet more particularly.
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'Tis good for us to be with Christ in safety and security, if we may so as St. Peter thought he now was here, that we may serve the Lord without distraction.
It's good for us to be with christ in safety and security, if we may so as Saint Peter Thought he now was Here, that we may serve the Lord without distraction.
Good to lead a quiet and peaceable life in all godliness and honesty, says St. Paul, 1 Tim. ii. 2. 'Tis good (2.) again for us to be with him also in his Passion; to suffer with him;
Good to led a quiet and peaceable life in all godliness and honesty, Says Saint Paul, 1 Tim. ii. 2. It's good (2.) again for us to be with him also in his Passion; to suffer with him;
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good to be with Moses and Elias ever and anon, thinking and speaking of the Death and Passion of our Master, all his bitter sufferings, affronts, reproaches, whips and scourges, sweats and faintings, nails and thorns,
good to be with Moses and Elias ever and anon, thinking and speaking of the Death and Passion of our Master, all his bitter sufferings, affronts, Reproaches, whips and scourges, sweats and faintings, nails and thorns,
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good to be made partakers too of his sufferings with him, to fill up what is behind of the afflictions of Christ in our flesh, as the Apostle speaks, Col. i. 24. It is good for me says Holy David, that I have been in trouble, Psal. cxix. 71. good above what David thought, to be with Christ in trouble, to be troubled for him, to suffer persecution for his Name.
good to be made partakers too of his sufferings with him, to fill up what is behind of the afflictions of christ in our Flesh, as the Apostle speaks, Col. i. 24. It is good for me Says Holy David, that I have been in trouble, Psalm cxix. 71. good above what David Thought, to be with christ in trouble, to be troubled for him, to suffer persecution for his Name.
and they that are not yet arriv'd to that, to suffer and be troubled for him, 'tis good they in the mean time be troubled with him, troubled that he should be so troubled and afflicted for them, 'Tis good to be with Christ in either of these conditions.
and they that Are not yet arrived to that, to suffer and be troubled for him, it's good they in the mean time be troubled with him, troubled that he should be so troubled and afflicted for them, It's good to be with christ in either of these conditions.
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'Tis good (3.) to be with him in his glory, that to be sure needs no proving, the only good, the only true and perfect happiness to see his face in glory;
It's good (3.) to be with him in his glory, that to be sure needs no proving, the only good, the only true and perfect happiness to see his face in glory;
And yet (4.) 'Tis good too, to be with him so as to enjoy some glimmerings of that eternal light in the mean time whilst we are here, to enjoy the happiness of his gracious Presence in our souls, to have him shine comfortably into our hearts, this is eternal life, one ray of it, to know Iesus Christ whom thou hast sent, St. John xvii. 3. to be sensible of those inexpressible comforts which he oftentimes vouchsafes to give us;
And yet (4.) It's good too, to be with him so as to enjoy Some glimmerings of that Eternal Light in the mean time while we Are Here, to enjoy the happiness of his gracious Presence in our Souls, to have him shine comfortably into our hearts, this is Eternal life, one ray of it, to know Iesus christ whom thou hast sent, Saint John xvii. 3. to be sensible of those inexpressible comforts which he oftentimes vouchsafes to give us;
Summos feriunt fulmina montes, when the lightnings are flashing, and the thunders roaring, they are nearer the storm and danger than the low valleys.
Summos feriunt Thunderbolts montes, when the lightnings Are flashing, and the Thunders roaring, they Are nearer the storm and danger than the low valleys.
2. Nay, even the Mountain of righteousness, high speculations are not always good to be in, we must be sometimes in the plains of action as well as in the Mount of contemplation.
2. Nay, even the Mountain of righteousness, high speculations Are not always good to be in, we must be sometime in the plains of actium as well as in the Mount of contemplation.
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'Tis good that Christ, and Moses, and Elias, all should draw sometimes behind the cloud, good the sweetness of Law, and Prophets, and Gospel too, should be curtain'd up from us for a while, that we might see our wants, encrease our longings, advance our endeavours,
It's good that christ, and Moses, and Elias, all should draw sometime behind the cloud, good the sweetness of Law, and prophets, and Gospel too, should be curtained up from us for a while, that we might see our Wants, increase our longings, advance our endeavours,
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6. 'Tis not good however to cry out Bonum est, though we be in such a condition, either of goodness or greatness, grace or happiness, above our fellows, 'tis not good to hug and please our selves in either of them,
6. It's not good however to cry out Bonum est, though we be in such a condition, either of Goodness or greatness, grace or happiness, above our Fellows, it's not good to hug and please our selves in either of them,
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Yet should this continue, it were not yet the only good, that we should cry out nothing but Bon•m est esse hic; this very being here is enough to allay the goodness, to tell you 'tis not all,
Yet should this continue, it were not yet the only good, that we should cry out nothing but Bon•m est esse hic; this very being Here is enough to allay the Goodness, to tell you it's not all,
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1. 'Tis no ill advice to take or give, to raise us such Tabernacles, as our Saviour tells us, are to be rais'd with the unrighteous Mammon, St. Luke xvi. 10. Habitations or Tabernacles (for the word is the same, NONLATINALPHABET both here and there) that will not fail us when all others do;
1. It's no ill Advice to take or give, to raise us such Tabernacles, as our Saviour tells us, Are to be raised with the unrighteous Mammon, Saint Lycia xvi. 10. Habitations or Tabernacles (for the word is the same, both Here and there) that will not fail us when all Others do;
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'tis good making everlasting habitations, eternal Tabernacles vvith temporal goods, vvith good vvorks and Alms deeds, rearing Tabernacles by building Almshouses, or endowing them.
it's good making everlasting habitations, Eternal Tabernacles with temporal goods, with good works and Alms Deeds, rearing Tabernacles by building Almshouses, or endowing them.
if we only build us Inns or shelters as for strangers, make all our buildings, all our contrivements only to help and shelter us in our way. Then 'tis good.
if we only built us Inns or shelters as for Strangers, make all our buildings, all our contrivements only to help and shelter us in our Way. Then it's good.
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If in the mids of all our projects, building and making fortunes, fortresses, and securities, we place them not in humane confidences, in worldly strength and riches, in that thick muddy soil,
If in the mids of all our projects, building and making fortune's, fortresses, and securities, we place them not in humane confidences, in worldly strength and riches, in that thick muddy soil,
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So we pitch not our Tabernacles among the Tents of Kedar, nor chuse to dwell in Mesech, if we can keep out of the streets of Gath and Askelon, our stay a while upon earth may be desirable.
So we pitch not our Tabernacles among the Tents of Kedar, nor choose to dwell in Mesech, if we can keep out of the streets of Gaza and Ashkelon, our stay a while upon earth may be desirable.
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One for Christ, make all the provision we can for Christ to stay with us, use all the ways and means we can imagine to keep him among us, his Presence, his grace, his Gospel, his Sacraments, his Administrations, his Ministers, his Religion, his Worship still among us;
One for christ, make all the provision we can for christ to stay with us, use all the ways and means we can imagine to keep him among us, his Presence, his grace, his Gospel, his Sacraments, his Administrations, his Ministers, his Religion, his Worship still among us;
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The Prophets must not be shut out of doors, a Chamber, a bed, and a Candlestick for them as the noble woman of Shunem provided for Elisha, 2 Kings iv. 8. that as they pass by they may enter in and bless us.
The prophets must not be shut out of doors, a Chamber, a Bed, and a Candlestick for them as the noble woman of Shunem provided for Elisha, 2 Kings iv. 8. that as they pass by they may enter in and bless us.
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A place for the old Prophets, that we may confirm our faith out of their writings, a place for the Prophets of the Gospel that we may encrease it by their preachings;
A place for the old prophets, that we may confirm our faith out of their writings, a place for the prophets of the Gospel that we may increase it by their preachings;
a place too in all our houses for Elias zeal for Gods Worship and Service, that that may be restored and advanced in all our families and dwellings, in all our habitations, a Tabernacle at least in our hearts for the zeal for Gods glory to reside in, provided that it be not so heady that it speak it knows not what.
a place too in all our houses for Elias zeal for God's Worship and Service, that that may be restored and advanced in all our families and dwellings, in all our habitations, a Tabernacle At least in our hearts for the zeal for God's glory to reside in, provided that it be not so heady that it speak it knows not what.
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1. When we would make the everlasting Tabernacles to be here, when we raise them no higher than Mount Tabor, seek heaven upon the earth, living as if there were no other World, building our hopes and fortunes here as if we were to continue here for ever,
1. When we would make the everlasting Tabernacles to be Here, when we raise them no higher than Mount Tabor, seek heaven upon the earth, living as if there were no other World, building our hope's and fortune's Here as if we were to continue Here for ever,
2. When we will have nothing here but Tabernacles to shelter us, when we think much to descend out of the Mount to suffer with our Saviour, would not willingly part with any point of honour, safety,
2. When we will have nothing Here but Tabernacles to shelter us, when we think much to descend out of the Mount to suffer with our Saviour, would not willingly part with any point of honour, safety,
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or advantage for him, would have Christ glorified before he is crucified, contrary to his Fathers Decree upon him and us, that we should both first suffer, and then enter into glory;
or advantage for him, would have christ glorified before he is Crucified, contrary to his Father's decree upon him and us, that we should both First suffer, and then enter into glory;
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when we can brook no Article of the Faith but the Ascension into glory, then you know not what you ask, as Christ said to the Sons of Zebedee at another time, you know not what you would have, ye know not what you say.
when we can brook no Article of the Faith but the Ascension into glory, then you know not what you ask, as christ said to the Sons of Zebedee At Another time, you know not what you would have, you know not what you say.
Christ came to redeem the World, and not that little pittance of it in the Mount, Moses, Elias, St. Peter and his two Fellows, not any only pittance in any Mount, a few particular elected mountaineers,
christ Come to Redeem the World, and not that little pittance of it in the Mount, Moses, Elias, Saint Peter and his two Fellows, not any only pittance in any Mount, a few particular elected mountaineers,
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He was to be an universal Saviour, and pay a general ransom, to preach not only in the Mountains of Iudea, but in the Cabul, the dirty Vale of Galilee, to be the God of the Valleys as well as of the hills, of those that sate in the vale of the shadow of death, Gentiles and sinners as well as those that dwelt in the hill Countries, in the Land of light, the Iews, and other righteous.
He was to be an universal Saviour, and pay a general ransom, to preach not only in the Mountains of Iudea, but in the Cabul, the dirty Vale of Galilee, to be the God of the Valleys as well as of the hills, of those that sat in the vale of the shadow of death, Gentiles and Sinners as well as those that dwelled in the hill Countries, in the Land of Light, the Iews, and other righteous.
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St. Peter knew not what he said, nor know they that say thus after him, that would be keeping him always in the Mount, make Tabernacles, bars and fences to keep him from doing his Office to all the World besides, To talk of such Tabernacles, so cooping up Christ to our own Sect and Company, is to talk we know not what.
Saint Peter knew not what he said, nor know they that say thus After him, that would be keeping him always in the Mount, make Tabernacles, bars and fences to keep him from doing his Office to all the World beside, To talk of such Tabernacles, so cooping up christ to our own Sect and Company, is to talk we know not what.
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4. When we speak of making Tabernacles to retire our selves from doing our own Office too, from performing those duties we owe our brethren, which God has designed us to,
4. When we speak of making Tabernacles to retire our selves from doing our own Office too, from performing those duties we owe our brothers, which God has designed us to,
and defend them from the Wolves, seek only to keep thy self secure in the Mountains? Nor Pastor nor People must so retreat into any Tabernacles to desert the charge that lies upon them of their brothers souls.
and defend them from the Wolves, seek only to keep thy self secure in the Mountains? Nor Pastor nor People must so retreat into any Tabernacles to desert the charge that lies upon them of their Brother's Souls.
Shall your brethren go to war, says Moses to the Children of G•d and Reuben, Numb. xxxii. 6. and shall ye sit here? No surely, we must down among them,
Shall your brothers go to war, Says Moses to the Children of G•d and Reuben, Numb. xxxii. 6. and shall you fit Here? No surely, we must down among them,
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and not think of Tabernacles for our selves till we have also made some for them. If our retirements hinder us not in our Christian duty we may retreat into our Tents;
and not think of Tabernacles for our selves till we have also made Some for them. If our retirements hinder us not in our Christian duty we may retreat into our Tents;
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5. If we think of making Tabernacles several for Christ, and Moses, and Elias, one for Christ, one for Moses, and another for Elias, think of severing the Gospel, Law and Prophets, 'tis we know not what, they all dwell in one together, all say the same thing, will not be severed.
5. If we think of making Tabernacles several for christ, and Moses, and Elias, one for christ, one for Moses, and Another for Elias, think of severing the Gospel, Law and prophets, it's we know not what, they all dwell in one together, all say the same thing, will not be severed.
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Vnum est tabernaculum Evangelii in quo lex & Prophetae recapitulanda sunt, says St. Hierom; There is but one Tabernacle for all those, all agree in one together, all preach Iesus Christ the Saviour of the World,
One est tabernaculum Evangelii in quo lex & Prophets recapitulanda sunt, Says Saint Hieronymus; There is but one Tabernacle for all those, all agree in one together, all preach Iesus christ the Saviour of the World,
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There is but one Sheepfold, and one Shepherd. The Sheep that were led by the hands of Moses and Aaron, The Sheep that were seen in a Vision by Micaiah scattered upon the Mountains;
There is but one Sheepfold, and one Shepherd. The Sheep that were led by the hands of Moses and Aaron, The Sheep that were seen in a Vision by Micaiah scattered upon the Mountains;
The Sheep and Lambs that St. Peter and all the Pastors of the Church are to feed from time to time, are all to make up but one fold under one Shepherd, St. Iohn x. 16. all to come into one Catholick Church, to be gathered all into one Mountain, into the same everlasting Tabernacles at the last.
The Sheep and Lambs that Saint Peter and all the Pastors of the Church Are to feed from time to time, Are all to make up but one fold under one Shepherd, Saint John x. 16. all to come into one Catholic Church, to be gathered all into one Mountain, into the same everlasting Tabernacles At the last.
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7. To place the beatifical Vision in Christs corporal presence, or think that the blessed want Tabernacles and Tents to dwell in with St. Peter; or which is the same in fine, to place Christs Kingdom upon earth,
7. To place the beatifical Vision in Christ corporal presence, or think that the blessed want Tabernacles and Tents to dwell in with Saint Peter; or which is the same in fine, to place Christ Kingdom upon earth,
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and dream of the Millenaries happiness, Christs reigning with his Saints in all temporal pleasures and satisfactions upon the earth for a thousand years, is meer talking in our dreams.
and dream of the Millennials happiness, Christ reigning with his Saints in all temporal pleasures and satisfactions upon the earth for a thousand Years, is mere talking in our dreams.
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even from suffering for our Master, (3.) no building them only for our selves, (4.) No raising them to keep us from our Christan duty. (5.) No making them to separate between Law and Gospel, (6.) No making them to divide the Sheepfold to set up Schism in the Church of Christ; (7.) No making them to anticipate heavenly happiness, to keep Christ upon the Mountains of the Earth,
even from suffering for our Master, (3.) no building them only for our selves, (4.) No raising them to keep us from our Christian duty. (5.) No making them to separate between Law and Gospel, (6.) No making them to divide the Sheepfold to Set up Schism in the Church of christ; (7.) No making them to anticipate heavenly happiness, to keep christ upon the Mountains of the Earth,
Let us make no such Tabernacles, preach no such fancies, believe no such imaginations, for if we do, St. Luke will tell us were we as good as St. Peter, we say and believe,
Let us make no such Tabernacles, preach no such fancies, believe no such Imaginations, for if we do, Saint Lycia will tell us were we as good as Saint Peter, we say and believe,
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Consider the words spoken, as proceeding out of fear of death and suffering, and a desire to avoid it, to disturb the method of Redemption by a new kind of Propitius esto tibi, a subtle new device to perswade Christ to favour himself and his followers, Non ita fiet tibi, to turn off the Cross, to keep with Moses and Elias in the Mount; or at least,
Consider the words spoken, as proceeding out of Fear of death and suffering, and a desire to avoid it, to disturb the method of Redemption by a new kind of Propitius esto tibi, a subtle new device to persuade christ to favour himself and his followers, Non ita fiet tibi, to turn off the Cross, to keep with Moses and Elias in the Mount; or At least,
if he would go down, keep them from departing, keep them however with him, Moses with his wonder-working Rod, Elias with his commanding Fire to defend him:
if he would go down, keep them from departing, keep them however with him, Moses with his wonder-working Rod, Elias with his commanding Fire to defend him:
Consider them thus, and he and his fellows may well be answer'd with a nescitis cujus spiritus, Ye know not what spirit ye are are of, What you are to look for in the service of your Master, Christ Cross the chief lesson they were to learn.
Consider them thus, and he and his Fellows may well be answered with a Nescitis cujus spiritus, You know not what Spirit you Are Are of, What you Are to look for in the service of your Master, christ Cross the chief Lesson they were to Learn.
Consider them, secondly, as words issuing out of excess of delight and joy, either in the present glory as the all he wish'd for, in Christs corporal presence as the whole he expected, in temporal felicities as the sum of his desires,
Consider them, secondly, as words issuing out of excess of delight and joy, either in the present glory as the all he wished for, in Christ corporal presence as the Whole he expected, in temporal felicities as the sum of his Desires,
But consider them now again (1.) as arising out of a moderate delight in spiritual or temporal contentments, with St. Mathew 's Si vis, submitting all to his will and pleasure, It is good to be here, Master,
But Consider them now again (1.) as arising out of a moderate delight in spiritual or temporal contentment's, with Saint Matthew is Si vis, submitting all to his will and pleasure, It is good to be Here, Master,
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Or (2.) consider them as spoken in the very rapture of joy and high delight in the contemplation of heavenly glory, of Gods glory and his Masters, and great hopes of his own desiring what he can to promote and advance it, the words are the expressions of much love and piety, not the speech of a mad fellow, as Iehu 's Captains styl'd the Prophet, he knows what he says, and what he desires;
Or (2.) Consider them as spoken in the very rapture of joy and high delight in the contemplation of heavenly glory, of God's glory and his Masters, and great hope's of his own desiring what he can to promote and advance it, the words Are the expressions of much love and piety, not the speech of a mad fellow, as Iehu is Captains styled the Prophet, he knows what he Says, and what he Desires;
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but that which such heavenly joys necessarily cause in humane language by their inexpressible greatness, that if we say any thing, we must needs say more then we are able to express, they are so great that we know not what to say,
but that which such heavenly Joys necessarily cause in humane language by their inexpressible greatness, that if we say any thing, we must needs say more then we Are able to express, they Are so great that we know not what to say,
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and so St. Mark St. Peter 's Disciple tells the story, Chap. ix. v. 6. For he wist not what to say, for they were sore afraid, almost stupified and amazed.
and so Saint Mark Saint Peter is Disciple tells the story, Chap. ix. v. 6. For he wist not what to say, for they were soar afraid, almost Stupified and amazed.
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There is a kind of spiritual and heavenly drunkenness, when ravisht and over-gone with the sweetness of some inward spiritual and heavenly joy, made drunk with the Spouses Flagons of Wine in the holy Canticles, with the drink of thy pleasures, says the Psalmist, as out of the Rivers, Psal. xxxvi. 8. over-bore with the strength of this celestial liquor, we say we know not what, do things beyond the ordinary course of action, seem mad though we be sober,
There is a kind of spiritual and heavenly Drunkenness, when ravished and overwent with the sweetness of Some inward spiritual and heavenly joy, made drunk with the Spouses Flagons of Wine in the holy Canticles, with the drink of thy pleasures, Says the Psalmist, as out of the rivers, Psalm xxxvi. 8. overbore with the strength of this celestial liquour, we say we know not what, do things beyond the ordinary course of actium, seem mad though we be Sobrium,
or speak words, with Caiphas, which at the time we understand not, run like mad-men with some Martyrs into flames and fires, to blocks and halters upon the sudden, powerful,
or speak words, with Caiaphas, which At the time we understand not, run like madmen with Some Martyrs into flames and fires, to blocks and halters upon the sudden, powerful,
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they never spoke non-sense by the Spirit, never blasphemy, never contradictions to holy Scripture, never any thing against Christian Patience and Obedience.
they never spoke nonsense by the Spirit, never blasphemy, never contradictions to holy Scripture, never any thing against Christian Patience and obedience.
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We have heard of late of the Pattern in the Mount, a Church talked of to be form'd according to that Pattern. Indeed it seems to have somewhat of St. Peter 's Bonnm est, of his desire to be with Christ without the Cross, to build Tabernacles here for him, a new Kingdom upon earth, to set up King Iesus, a phrase much canted;
We have herd of late of the Pattern in the Mount, a Church talked of to be formed according to that Pattern. Indeed it seems to have somewhat of Saint Peter is Bonnm est, of his desire to be with christ without the Cross, to built Tabernacles Here for him, a new Kingdom upon earth, to Set up King Iesus, a phrase much canted;
as St. Mark, and a desiring what is not to be desired, an expectation of what is not to be expected, of nothing but ease and pleasure, and glory in Christs service.
as Saint Mark, and a desiring what is not to be desired, an expectation of what is not to be expected, of nothing but ease and pleasure, and glory in Christ service.
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and by the slip of some unlucky syllable or two, doom'd the period, and fore-told the shortness of this Mountain of Glory? Of so unhappy speech are we,
and by the slip of Some unlucky syllable or two, doomed the Period, and foretold the shortness of this Mountain of Glory? Of so unhappy speech Are we,
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when we begin to talk of any glory or continuance upon the high places of the earth, we pitch a word instead of a Tabernacle, that takes away all our bonum est esse hic on a sudden,
when we begin to talk of any glory or Continuance upon the high places of the earth, we pitch a word instead of a Tabernacle, that Takes away all our bonum est esse hic on a sudden,
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And as no holy company, Moses, nor Elias, nor Christs own can keep us from all indiscretion in our speech no more then they did St. Peter, so neither do they keep us from undoing our selves often with our own language.
And as no holy company, Moses, nor Elias, nor Christ own can keep us from all indiscretion in our speech no more then they did Saint Peter, so neither do they keep us from undoing our selves often with our own language.
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that we do not take up every word that seems good and godly, but weigh and ponder it in the ballance of the Sanctuary, by Christs Rule and Precept, before we utter it.
that we do not take up every word that seems good and godly, but weigh and ponder it in the balance of the Sanctuary, by Christ Rule and Precept, before we utter it.
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And so doing, and so speaking, we may in all conditions, high and low, in glory and ignominy, in prosperity and adversity, in all companies, in all places, say merrily and cheerfully, without danger, Master it is good for us to be here and make Tabernacles here for Christ, and Moses, and Elias, to keep them with us, we may build in the Mountain, or in the Valley without fear of this censure, not knowing what we do.
And so doing, and so speaking, we may in all conditions, high and low, in glory and ignominy, in Prosperity and adversity, in all companies, in all places, say merrily and cheerfully, without danger, Master it is good for us to be Here and make Tabernacles Here for christ, and Moses, and Elias, to keep them with us, we may built in the Mountain, or in the Valley without Fear of this censure, not knowing what we do.
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and Christ will tarry with us, and Moses not forsake us, and Elias not depart away out of the Mountain from us, till we come to the everlasting Hills, to eternal Mansions, houses not made with hands eternal in the Heavens, to dwell with Christ, and Moses, and Elias, and all the Patriarchs and Prophets, see them face to face, be transfigured and cloth'd in bright shining garments,
and christ will tarry with us, and Moses not forsake us, and Elias not depart away out of the Mountain from us, till we come to the everlasting Hills, to Eternal Mansions, houses not made with hands Eternal in the Heavens, to dwell with christ, and Moses, and Elias, and all the Patriarchs and prophets, see them face to face, be transfigured and clothed in bright shining garments,
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SO the Text; So the day; a day dedicated to God in honour of all his Saints. Such honour has God allowed them, such honour has the holy Church bestow'd upon them.
SO the Text; So the day; a day dedicated to God in honour of all his Saints. Such honour has God allowed them, such honour has the holy Church bestowed upon them.
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Because they are his, and as his here they are had in honour, because his holy ones, Sancti ejus, as his Saints or holy ones honour'd with a holy day, or,
Because they Are his, and as his Here they Are had in honour, Because his holy ones, Sancti His, as his Saints or holy ones honoured with a holy day, or,
if you will, God honoured in them on the day. For this honour also have all the Saints, that all the honour done to them, all the honour done by them, by the Saints in earth to the Saints in heaven, all the vertues of the one, all the praises of the other are to the honour and praise and glory of God in all the Congregations of the Saints, whether in heaven or earth.
if you will, God honoured in them on the day. For this honour also have all the Saints, that all the honour done to them, all the honour done by them, by the Saints in earth to the Saints in heaven, all the Virtues of the one, all the praises of the other Are to the honour and praise and glory of God in all the Congregations of the Saints, whither in heaven or earth.
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For say our new Saints what they will, unsaint they whom they please, dishonour they all the old Saints how they list, (1.) God has his Saints, says our Text, and ver. 5. Saints in glory, Saints in their beds, or in their graves;
For say our new Saints what they will, unsaint they whom they please, dishonour they all the old Saints how they list, (1.) God has his Saints, Says our Text, and for. 5. Saints in glory, Saints in their Beds, or in their graves;
The stranger men they, that engross the title to themselves, strike all the Saints out of the Kalendar, and will not call them so whom God has call'd so.
The stranger men they, that engross the title to themselves, strike all the Saints out of the Calendar, and will not call them so whom God has called so.
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And dare men be so bold to rob them of this honour so proper and peculiar to them, that 'tis but a kind of an impropriety to give it to any here below, which yet both Scripture and their own tongues give to some below,
And Dare men be so bold to rob them of this honour so proper and peculiar to them, that it's but a kind of an impropriety to give it to any Here below, which yet both Scripture and their own tongues give to Some below,
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God has a chosen Generation, a royal Priesthood, a holy Nation, a separate or peculiar people, a people to shew forth his praise, called out of darkness into his marvelous light to do it, says St. Peter, 1 Pet. ii. 9. St. Paul, and the rest of the holy Epistlers, say as much, call Believers Saints ever and anon,
God has a chosen Generation, a royal Priesthood, a holy nation, a separate or peculiar people, a people to show forth his praise, called out of darkness into his marvelous Light to do it, Says Saint Peter, 1 Pet. ii. 9. Saint Paul, and the rest of the holy Epistlers, say as much, call Believers Saints ever and anon,
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and these have fellow-Citizens, Eph. ii. 19. Saints in an inheritance of glory, Eph. i. 18. worth the knowledge, says St. Paul, and now (2.) worthy honour too.
and these have fellow-Citizens, Ephesians ii. 19. Saints in an inheritance of glory, Ephesians i. 18. worth the knowledge, Says Saint Paul, and now (2.) worthy honour too.
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Kings and Priests, Rev. i. 6. Heirs of a Kingdom, St. Iam. ii. 5. Sons of God, St. Iohn i. 12. Children of the most Highest, Psal. lxxxii. 6. So that if the Sons of Kings,
Kings and Priests, Rev. i. 6. Heirs of a Kingdom, Saint Iam. ii. 5. Sons of God, Saint John i. 12. Children of the most Highest, Psalm lxxxii. 6. So that if the Sons of Kings,
or Kings themselves, if men in highest Office, or the nearest relation to the highest Princes be men of honour, the Saints are they, who are so honourably related to,
or Kings themselves, if men in highest Office, or the nearest Relation to the highest Princes be men of honour, the Saints Are they, who Are so honourably related to,
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receive them and receive him, despise them and despise him, St. Luke x. 16. the very least of them not excepted, St. Mat. xxv. 40. Who, lastly, are so entrusted by him that he admits them into his secrets, Psal. xxv. 13. makes them of his Privy Counsel, Prov. ii. 32. an honour without question, of the first and highest rank.
receive them and receive him, despise them and despise him, Saint Lycia x. 16. the very least of them not excepted, Saint Mathew xxv. 40. Who, lastly, Are so Entrusted by him that he admits them into his secrets, Psalm xxv. 13. makes them of his Privy Counsel, Curae ii. 32. an honour without question, of the First and highest rank.
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and when they depart hence seem to die, and their departure is taken for misery, they are honourable for all that, such as the Great King delights to honour, and must not be despised.
and when they depart hence seem to die, and their departure is taken for misery, they Are honourable for all that, such as the Great King delights to honour, and must not be despised.
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Nor is it for any of them that are called to be Saints to employ themselves in the drudgeries and nastinesses of sins, in the low poor businesses of the earth, to work in Mines and Metals,
Nor is it for any of them that Are called to be Saints to employ themselves in the Drudgeries and nastinesses of Sins, in the low poor businesses of the earth, to work in Mines and Metals,
like such as are to inherit heaven too, and are therefore to have our conversation there, to do all things worthy of it, nothing but what becomes the Kingdom of Christ, especially seeing it is not only meer honour, ordinary honour but a signal special honour that is here given to the Saints. Gloria haec est, or Gloria hic est omnibus sanctis ejus;
like such as Are to inherit heaven too, and Are Therefore to have our Conversation there, to do all things worthy of it, nothing but what becomes the Kingdom of christ, especially seeing it is not only mere honour, ordinary honour but a signal special honour that is Here given to the Saints. Gloria haec est, or Gloria hic est omnibus sanctis His;
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(2.) He will beautifie them with salvation, in the same verse, there's the honour of his salvation, as David speaks in another place, there's a second honour. (3.) Let the praises of God be in their mouth,
(2.) He will beautify them with salvation, in the same verse, there's the honour of his salvation, as David speaks in Another place, there's a second honour. (3.) Let the praises of God be in their Mouth,
and a two edged sword in their hands to be avenged of the heathen, &c. ver. 6, 7. there's the honour of Conquerours, that's a third. (4.) To execute upon them the judgment written, ver. 9. There's the honour of judges, that's a fourth. (5.) Look back again, Let the Saints be joyful in glory, ver. 5. there's the honour of glory of eternal glory, that's a fifth. (6.) Let them rejoyce in their beds, or sing aloud upon their bed, there's the honour of eternal peace and security, or the security of their honour. (7.) Lastly, Gloria hic est, for the Pronoune is Masculine in the Hebrew. He is the honour of his Saints, God is their honour,
and a two edged sword in their hands to be avenged of the heathen, etc. for. 6, 7. there's the honour of Conquerors, that's a third. (4.) To execute upon them the judgement written, ver. 9. There's the honour of judges, that's a fourth. (5.) Look back again, Let the Saints be joyful in glory, ver. 5. there's the honour of glory of Eternal glory, that's a fifth. (6.) Let them rejoice in their Beds, or sing aloud upon their Bed, there's the honour of Eternal peace and security, or the security of their honour. (7.) Lastly, Gloria hic est, for the Pronoun is Masculine in the Hebrew. He is the honour of his Saints, God is their honour,
so the Text may well be rendred, there's the infinity of their honour, Honor infinitatis, or honor infinitus, their infinite honour, that's the last.
so the Text may well be rendered, there's the infinity of their honour, Honour infinitatis, or honour Infinite, their infinite honour, that's the last.
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They have the honour of being favourites, the honour of being ever and anon honourably saved and delivered, the honour of being Victors, the honour of being judges, a glorious, secure, infinite honour the Saints have.
They have the honour of being favourites, the honour of being ever and anon honourably saved and Delivered, the honour of being Victor's, the honour of being judges, a glorious, secure, infinite honour the Saints have.
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his delight is placed in them, the Lords delight is in them that fear him, Psal. cxlvii. 11. He deals with them as Pharaoh did with Ioseph, Gen. xli. 42. Puts his Ring upon their hands,
his delight is placed in them, the lords delight is in them that Fear him, Psalm cxlvii. 11. He deals with them as Pharaoh did with Ioseph, Gen. xli. 42. Puts his Ring upon their hands,
He arrays them (2.) in vestures of fine linnen, that is, the righteousness of the Saints, says St. Iohn, Rev. xix. 8. cloths them with the best Robe too, the royal apparel of his Son. (3.) He puts a gold chain about their necks, obliges them with the richest blessings. (4.) he makes them to ride in his second Chariot, carries them in the clouds,
He arrays them (2.) in vestures of fine linen, that is, the righteousness of the Saints, Says Saint John, Rev. xix. 8. clothes them with the best Robe too, the royal apparel of his Son. (3.) He puts a gold chain about their necks, obliges them with the Richest blessings. (4.) he makes them to ride in his second Chariot, carries them in the Clouds,
(6.) He makes them Rulers over all the Land of Egypt, makes them to have dominion over the works of his hands, Psal. viii. 6. gives them all the blessings of the Land, gives them their hearts desire,
(6.) He makes them Rulers over all the Land of Egypt, makes them to have dominion over the works of his hands, Psalm viii. 6. gives them all the blessings of the Land, gives them their hearts desire,
and fulfils all their mind, all at their disposal. (7.) He does more than Pharaoh, he entertains them at his Table, feeds them with the bread of Heaven, embraces them in his arms, receives them into his bosom, counts them as the very apple of his eye, reckons them as his Jewels, compasses them continually with his loving kindness, prevents them always with the blessings of his goodness, Psal. xxi. 3. and crowns them with glory and worship, Psal. viii. 5. Puts Crowns upon their heads as well as Robes upon their backs;
and fulfils all their mind, all At their disposal. (7.) He does more than Pharaoh, he entertains them At his Table, feeds them with the bred of Heaven, embraces them in his arms, receives them into his bosom, counts them as the very apple of his eye, reckons them as his Jewels, compasses them continually with his loving kindness, prevents them always with the blessings of his Goodness, Psalm xxi. 3. and crowns them with glory and worship, Psalm viii. 5. Puts Crowns upon their Heads as well as Robes upon their backs;
they do but cry to him and they are saved, they do but go to him and they are delivered, Psal. xxxiv. 16. He preserveth the souls of his Saints, says holy David, Psal. xcvii. 10. He preserveth the ways of his Saints, says Davids Son, Prov. ii. 8. Nay, says the Father again, he gives his very Angels charge over them, Psal. xci. 11. makes them tarry all about them, Psal. xxxiv. 7. that they hurt not so much as their feet, Psal. xci. 12. that they break not a bone, Psal. xxxiv. 20. that they lack nothing, ver. 9. This is an honour to some purpose,
they do but cry to him and they Are saved, they do but go to him and they Are Delivered, Psalm xxxiv. 16. He Preserveth the Souls of his Saints, Says holy David, Psalm xcvii. 10. He Preserveth the ways of his Saints, Says Davids Son, Curae ii. 8. Nay, Says the Father again, he gives his very Angels charge over them, Psalm xci. 11. makes them tarry all about them, Psalm xxxiv. 7. that they hurt not so much as their feet, Psalm xci. 12. that they break not a bone, Psalm xxxiv. 20. that they lack nothing, ver. 9. This is an honour to Some purpose,
and such a one this is, you will see it clearly by the next, honour and salvation both exalted, which is the honour of Victors and Conquerours granted also to his Saints.
and such a one this is, you will see it clearly by the next, honour and salvation both exalted, which is the honour of Victor's and Conquerors granted also to his Saints.
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if the Kings of the earth stand up, and the Rulers and Nobles take counsel together, the Saints shall bind them all in chains and links of Iron, all together;
if the Kings of the earth stand up, and the Rulers and Nobles take counsel together, the Saints shall bind them all in chains and links of Iron, all together;
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the gates of hell shall not prevail against his Saints; against his Church all the counsels and devices, all the strength and power, all the subtilty and malice of earth or hell shall do no good.
the gates of hell shall not prevail against his Saints; against his Church all the Counsels and devices, all the strength and power, all the subtlety and malice of earth or hell shall do no good.
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Come life, come death, come Angels, come Principalities, come Powers, come things present, come things to come, come height, come depth, come any other creature;
Come life, come death, come Angels, come Principalities, come Powers, come things present, come things to come, come height, come depth, come any other creature;
come tribulation, come distress, come persecution, come famine, come nakedness, come peril, come sword, come all the Kings and Princes of the earth, all the Heathen and In•idels under Heaven, all the violence and cunning of hell and all the Inhabitants of that dismal dwelling, come what can come, come how they can, come all that can,
come tribulation, come distress, come persecution, come famine, come nakedness, come peril, come sword, come all the Kings and Princes of the earth, all the Heathen and In•idels under Heaven, all the violence and cunning of hell and all the Inhabitants of that dismal Dwelling, come what can come, come how they can, come all that can,
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as good come nothing, nothing will come of it, of all their fury, in all these, says St. Paul, we are more than conquerours, Rom. viii. 35, 36, 37, 38, 39. through him that loved us.
as good come nothing, nothing will come of it, of all their fury, in all these, Says Saint Paul, we Are more than conquerors, Rom. viii. 35, 36, 37, 38, 39. through him that loved us.
Thanks be to God (says he) he always causes us to triumph in Christ, 2 Cor. ii. 14. We may erect our Trophies, we may hang up our spoils, the spoils of these our enemies and dance about them, praise his Name in the dance as we are called to do, ver. 3. as certain of our victory through Iesus Christ, for through him this honour have all his Saints.
Thanks be to God (Says he) he always Causes us to triumph in christ, 2 Cor. ii. 14. We may erect our Trophies, we may hang up our spoils, the spoils of these our enemies and dance about them, praise his Name in the dance as we Are called to do, ver. 3. as certain of our victory through Iesus christ, for through him this honour have all his Saints.
Know you not, says St. Paul, that the Saints shall judge the World, 1 Cor. vi. 2. Are you ignorant of the honour God has promis'd them? Know you not that we shall judge Angels too? ver. 3. Much more then the Potentates of the earth, who have oppressed the Church, gain-said the Truth, stood up against Christ, and for a while trampled down the Saints. The time will be, the day will come when those great Princes, such as Antiochus, Herod, Nero, Dioclesian, and the rest of those persecuting Furies shall be brought before the great Tribunal,
Know you not, Says Saint Paul, that the Saints shall judge the World, 1 Cor. vi. 2. are you ignorant of the honour God has promised them? Know you not that we shall judge Angels too? ver. 3. Much more then the Potentates of the earth, who have oppressed the Church, gainsaid the Truth, stood up against christ, and for a while trampled down the Saints. The time will be, the day will come when those great Princes, such as Antiochus, Herod, Nero, Diocletian, and the rest of those persecuting Furies shall be brought before the great Tribunal,
and receive their Sentence from the mouths of those poor Saints whom they so tyrannically raged against, to be bound hand and foot and cast into utter darkness.
and receive their Sentence from the mouths of those poor Saints whom they so tyrannically raged against, to be bound hand and foot and cast into utter darkness.
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and even hell at their coming thither to be moved at them as the Prophet speaks, Isa. xiv. 9. How great an honour (I say) for such poor Scrubs as we,
and even hell At their coming thither to be moved At them as the Prophet speaks, Isaiah xiv. 9. How great an honour (I say) for such poor Scrubs as we,
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so undermin'd by neighbours, so suspected by friends that there is little true mirth or joy to be had in them, 'tis only the honour of the Saints in glory that is troubled with none of these,
so undermined by neighbours, so suspected by Friends that there is little true mirth or joy to be had in them, it's only the honour of the Saints in glory that is troubled with none of these,
And were the Saints lives here but so many days and years of affliction and vexation, ignominy and dishonour, this crown of honour at the last were a sufficient, abundant, superabundant recompence for them all.
And were the Saints lives Here but so many days and Years of affliction and vexation, ignominy and dishonour, this crown of honour At the last were a sufficient, abundant, superabundant recompense for them all.
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The greater honour to be so honoured as to have glory it self call'd their reward, strange honour to them, to have honour entitled to them as their due.
The greater honour to be so honoured as to have glory it self called their reward, strange honour to them, to have honour entitled to them as their endue.
and in the very beds of dust, the dark Chambers of the grave, the Mansions of death it self to have this light and glory shine upon them, to have security and peace, ease and pleasure establisht on their glory,
and in the very Beds of dust, the dark Chambers of the grave, the Mansions of death it self to have this Light and glory shine upon them, to have security and peace, ease and pleasure established on their glory,
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and those melancholy rooms that are hang'd with worms and rottenness enlightned with the beams of perpetual joy and comfort is a vast addition to their glory.
and those melancholy rooms that Are hanged with worms and rottenness enlightened with the beams of perpetual joy and Comfort is a vast addition to their glory.
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Yet this they have, not only an immarcessible and incorruptible crown of glory, 1 Pet. v. 4. laid up for them, 2 Tim. iv. 8. but their very bones flourish out of the grave, Eccl. xlvi. 12. and even the lodgings of their very ashes seem to exult with a kind of joy to be made the receptacles and cabinets of those Jewels of the Almighty,
Yet this they have, not only an Immarcessible and incorruptible crown of glory, 1 Pet. v. 4. laid up for them, 2 Tim. iv. 8. but their very bones flourish out of the grave, Ecclesiastes xlvi. 12. and even the lodgings of their very Ashes seem to exult with a kind of joy to be made the receptacles and cabinets of those Jewels of the Almighty,
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and their Sepulchres and Memorials are blessed for evermore, Ecclus. xlix. 10. The very places where they come are joyful at their shadows as they pass by, Miracles have been done by their shadows whilst they passed by, Acts v. 15. and when their bones have lain a while silent in the grave, the dead have yet been raised by them to life again, 2 Kings xiii. 21. Thus his Saints have honour in life,
and their Sepulchres and Memorials Are blessed for evermore, Ecclus xlix. 10. The very places where they come Are joyful At their shadows as they pass by, Miracles have been done by their shadows while they passed by, Acts v. 15. and when their bones have lain a while silent in the grave, the dead have yet been raised by them to life again, 2 Kings xiii. 21. Thus his Saints have honour in life,
Nay, lastly, Gloria hic est, their honour is infinite too, 'tis a masculine glory. All other glories and honours are but Feminine, weak, poor things to it.
Nay, lastly, Gloria hic est, their honour is infinite too, it's a masculine glory. All other Glories and honours Are but Faemin, weak, poor things to it.
that's their honour at the full extent, an honour wherewith this day is great, which is a great considerable also in the Text, that this honour of the Saints, as special a one as it is, is yet also universal some way or other belonging to all the Saints.
that's their honour At the full extent, an honour wherewith this day is great, which is a great considerable also in the Text, that this honour of the Saints, as special a one as it is, is yet also universal Some Way or other belonging to all the Saints.
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for, this honour 'tis to be confest at first is not equal to them all. One star differs from another star in glory, 1 Cor. xv. 41. One Saint differs from another in his honour.
for, this honour it's to be confessed At First is not equal to them all. One star differs from Another star in glory, 1 Cor. xv. 41. One Saint differs from Another in his honour.
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There is a Sun, and Moon, greater and lesser stars in the firmament of Saints. There are Coelestial and Terrestrial Saints, Saints wholly busied in the work of heaven,
There is a Sun, and Moon, greater and lesser Stars in the firmament of Saints. There Are Celestial and Terrestrial Saints, Saints wholly busied in the work of heaven,
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Patriarchs and Prophets, Martyrs and Apostles, all were Saints; Iews, and Christians, and Gentiles too have Saints among them. And all have their honour.
Patriarchs and prophets, Martyrs and Apostles, all were Saints; Iews, and Christians, and Gentiles too have Saints among them. And all have their honour.
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as others, NONLATINALPHABET, that they have, and shall have. I cannot but think that man too bold that dares contradict it, that dares annul the Festival or memorial of All Saints, of any Saints together or asunder,
as Others,, that they have, and shall have. I cannot but think that man too bold that dares contradict it, that dares annul the Festival or memorial of All Saints, of any Saints together or asunder,
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and tells forth their praise, builds there, as it were, a lasting Monument to their memories. (2.) He gives them titles of honour, calls Abraham his Friend;
and tells forth their praise, builds there, as it were, a lasting Monument to their memories. (2.) He gives them titles of honour, calls Abraham his Friend;
Thus for Abraham my Servant, for the oath I sware unto Isaac, for my Servant Davids sake, 1 Kings xv. 4. at the Petition of my Servant Iob, Iob xlii. and the like, says God, I will do this or that.
Thus for Abraham my Servant, for the oath I sware unto Isaac, for my Servant Davids sake, 1 Kings xv. 4. At the Petition of my Servant Job, Job xlii. and the like, Says God, I will do this or that.
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and with us he deals so too, grants us many favours and blessings for some of our holy fore-fathers sakes which he would not give us for our own. (5.) He so honours them that he seldom discovers any of their faults,
and with us he deals so too, grants us many favours and blessings for Some of our holy Forefathers sakes which he would not give us for our own. (5.) He so honours them that he seldom discovers any of their Faults,
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or but easily glances at them, or but favourably speaks of them, as in that remarkable expression, 1 Kings xv. 5. where he calls Davids Murther and Adultery the matter only of Vriah the Hittite; yet recounting of their vertues he is alway full and large.
or but Easily glances At them, or but favourably speaks of them, as in that remarkable expression, 1 Kings xv. 5. where he calls Davids Murder and Adultery the matter only of Uriah the Hittite; yet recounting of their Virtues he is always full and large.
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Lastly, He sometimes honours them with miracles even at their Sepulchres, as he did Elisha, 2 Kings xiii. 21. makes Napkins and Handkerchiefs from their bodies, Acts xix. 12. Nay, their very shadows, Acts v. 15. cure diseases,
Lastly, He sometime honours them with Miracles even At their Sepulchres, as he did Elisha, 2 Kings xiii. 21. makes Napkins and Handkerchiefs from their bodies, Acts xix. 12. Nay, their very shadows, Acts v. 15. cure diseases,
and (unless we will believe nothing but what we see done before us in our own days) many great miracles have been done at the Sepulchres of the Martyrs, God so honouring the memory of their faith and patience to the glory of Christianity, and the glorious propagation of it through the world;
and (unless we will believe nothing but what we see done before us in our own days) many great Miracles have been done At the Sepulchres of the Martyrs, God so honouring the memory of their faith and patience to the glory of Christianity, and the glorious propagation of it through the world;
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I must confess there has been a fault, and still there is some in giving more honour to Saints and Martyrs than their due, not robbing Peter, as we say, to pay Paul, but robbing God to give to St. Paul, St. Peter, St. Mary, and other Saints. Yet there is a fault in others too, to rob the Saints under pretence to give to God.
I must confess there has been a fault, and still there is Some in giving more honour to Saints and Martyrs than their endue, not robbing Peter, as we say, to pay Paul, but robbing God to give to Saint Paul, Saint Peter, Saint Marry, and other Saints. Yet there is a fault in Others too, to rob the Saints under pretence to give to God.
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and some understand it, and may so without offence, it coming especially so close to this honour of the Saints ) may seem to call upon us to give this honour to them.
and Some understand it, and may so without offence, it coming especially so close to this honour of the Saints) may seem to call upon us to give this honour to them.
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and there is good reason, for they are very Pillars of the earth, and bear it up, Psal. lxxv. 3. Ten righteous men, you know, would have saved even Sodom and its four neighbour Cities.
and there is good reason, for they Are very Pillars of the earth, and bear it up, Psalm lxxv. 3. Ten righteous men, you know, would have saved even Sodom and its four neighbour Cities.
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thus we are bid to honour all men, 1 Pet. ii. 17. to go one before another in giving honour, Rom. xii. 10. especially then to do it to the houshold of faith, men of Piety and Religion.
thus we Are bid to honour all men, 1 Pet. ii. 17. to go one before Another in giving honour, Rom. xii. 10. especially then to do it to the household of faith, men of Piety and Religion.
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Nay, even Saul, as bad as he was, yet honour me, says he, I pray thee, to Samuel, 1 Sam xiv. 30. before the Elders of my People, and turn again with me;
Nay, even Saul, as bad as he was, yet honour me, Says he, I pray thee, to Samuel, 1 Sam xiv. 30. before the Elders of my People, and turn again with me;
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his company he must needs have, and an honour he acknowledges it to have the company of such a man, a holy Priest or Prophet. The world now is of another opinion, no company so contemptible;
his company he must needs have, and an honour he acknowledges it to have the company of such a man, a holy Priest or Prophet. The world now is of Another opinion, no company so contemptible;
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and they that labour in the Ministry are to be honoured with double honour, 1 Tim. v. 17. maintenance and respect out of the Churches Stock, and out of ours.
and they that labour in the Ministry Are to be honoured with double honour, 1 Tim. v. 17. maintenance and respect out of the Churches Stock, and out of ours.
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Thus you see what it is to honour, or how you are to honour the Saints below, to set a high value and esteem upon them, to perform all offices of Love and Charity unto them;
Thus you see what it is to honour, or how you Are to honour the Saints below, to Set a high valve and esteem upon them, to perform all Offices of Love and Charity unto them;
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to seek their company, and take pleasure to be in it, and as occasion serves, to express the honour and respect we bear them by some outward real Testimonies and Effects.
to seek their company, and take pleasure to be in it, and as occasion serves, to express the honour and respect we bear them by Some outward real Testimonies and Effects.
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as persons in highest place, as the Inhabitants of glory, as such as are always praying for us, Rev. vi. 9. such as are following the Lamb whithersoever he goeth, Rev. vii. 14, 15. Nebuchadnezzar himself at the hearing of the interpretation of his Dream, could not refrain himself but he must even worship Daniel in whom he saw the wisdom of God so eminent, Dan. ii. 46. We cannot hold our selves sometimes but that we must needs express some especial respect or other to some who either amaze us with their stupendous abilities of nature, or works of grace.
as Persons in highest place, as the Inhabitants of glory, as such as Are always praying for us, Rev. vi. 9. such as Are following the Lamb whithersoever he Goes, Rev. vii. 14, 15. Nebuchadnezzar himself At the hearing of the Interpretation of his Dream, could not refrain himself but he must even worship daniel in whom he saw the Wisdom of God so eminent, Dan. ii. 46. We cannot hold our selves sometime but that we must needs express Some especial respect or other to Some who either amaze us with their stupendous abilities of nature, or works of grace.
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And is it only strange and irregular to give honour to those glorious Saints whose excellencies are so great, whose vertues have been so full of wonder? I cannot see why their memories may not live in honour,
And is it only strange and irregular to give honour to those glorious Saints whose excellencies Are so great, whose Virtues have been so full of wonder? I cannot see why their memories may not live in honour,
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why being departed hence they should be forgotten, when their vertues and good works, as St. Paul says of Abels faith, Heb. xi. 4. though they be dead, yet speak unto us.
why being departed hence they should be forgotten, when their Virtues and good works, as Saint Paul Says of Abel's faith, Hebrew xi. 4. though they be dead, yet speak unto us.
so God is said to be honoured, Psal. xxii. 24. So Christ to receive honour from his Father, 2 Pet. i. 17. So men are said to be honoured, Prov. xiii. 18. and xxvii. 18. that is, praised or commended.
so God is said to be honoured, Psalm xxii. 24. So christ to receive honour from his Father, 2 Pet. i. 17. So men Are said to be honoured, Curae xiii. 18. and xxvii. 18. that is, praised or commended.
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To this purpose it is that the holy Scripture relates their Histories. To this intent St. Paul reckons up a whole Catalogue of them, Heb. xi. and would do more but that the day would fail him.
To this purpose it is that the holy Scripture relates their Histories. To this intent Saint Paul reckons up a Whole Catalogue of them, Hebrew xi. and would do more but that the day would fail him.
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After the same sort he honours Lois and Eunice the Grandmother and Mother of the blessed Timothy, 2 Tim. i. 5. And an ancient custom it was among the Saints of God, it seems by the Son of Syrach, Ecclus. xliv. 1. to praise famous men, and the Fathers that begat us, to make a solemn commemoration of them.
After the same sort he honours Lois and Eunice the Grandmother and Mother of the blessed Timothy, 2 Tim. i. 5. And an ancient custom it was among the Saints of God, it seems by the Son of Sirach, Ecclus xliv. 1. to praise famous men, and the Father's that begat us, to make a solemn commemoration of them.
The Primitive Church was not behind in this duty neither, but in the Prayer for the holy Catholick Church recited the names of the most famous Saints and Martyrs, and gave God thanks for their good examples even at the Altar it self;
The Primitive Church was not behind in this duty neither, but in the Prayer for the holy Catholic Church recited the names of the most famous Saints and Martyrs, and gave God thanks for their good Examples even At the Altar it self;
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This is that the Church principally intends by all the Saints it sets before us, by all its Festivals and Holidays, to put us in mind of the Patience of St. Stephen, of the Repentance of St. Paul, of the Faith of St. Peter, of the Purity of St. Iohn, of the holy Chastity and Humility of the Virgin Mary, of the ready following of our Saviour in St. Andrew, of the leaving and forsaking all for Christ in St. Matthew, of a holy boldness to profess the truth in St. Iohn Baptist, and so of the rest;
This is that the Church principally intends by all the Saints it sets before us, by all its Festivals and Holidays, to put us in mind of the Patience of Saint Stephen, of the Repentance of Saint Paul, of the Faith of Saint Peter, of the Purity of Saint John, of the holy Chastity and Humility of the Virgae Marry, of the ready following of our Saviour in Saint Andrew, of the leaving and forsaking all for christ in Saint Matthew, of a holy boldness to profess the truth in Saint John Baptist, and so of the rest;
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as it were, joyn'd together, that we might learn never to make a separation from this communion, never to break off from the doctrine once delivered to the Saints, nor leave one single vertue unpractised which we find in any of them.
as it were, joined together, that we might Learn never to make a separation from this communion, never to break off from the Doctrine once Delivered to the Saints, nor leave one single virtue unpractised which we find in any of them.
to make our selves honourable by these vertues, patience, obedience, chastity, holiness, great piety, which have rendred them so renowned through the world;
to make our selves honourable by these Virtues, patience, Obedience, chastity, holiness, great piety, which have rendered them so renowned through the world;
besides that of our Prayers for their consummation, that they with us, and we with them, may in due time obtain the fulness of this honour, the completion of this glory at the Resurrection of the Saints.
beside that of our Prayers for their consummation, that they with us, and we with them, may in due time obtain the fullness of this honour, the completion of this glory At the Resurrection of the Saints.
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By this honour, this reverent esteem of them, by this honourable mention of them, by the devout praises of God for them, by our diligent imitation of their vertues,
By this honour, this reverend esteem of them, by this honourable mention of them, by the devout praises of God for them, by our diligent imitation of their Virtues,
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and our Prayers for their perfection and consummation, and our own (for they without us shall not be made perfect) by thus giving honour where honour is due,
and our Prayers for their perfection and consummation, and our own (for they without us shall not be made perfect) by thus giving honour where honour is due,
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HEB. xii. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which doth so easily beset us,
HEBREW. xii. 1. Wherefore seeing we also Are compassed about with so great a cloud of Witnesses, let us lay aside every weight and the since which does so Easily beset us,
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But when the Sun displays his mid-day glories the clouds vanish out of sight, what then means this Nubem tantam? How comes this cloud? Is it because that Majesty is yet too glorious for our weak eyes to look upon without a veil? Is it still videmus tanquam in speculo? See we nothing here but through this watry glass? 'Tis so, Viatores, they, and we;
But when the Sun displays his midday Glories the Clouds vanish out of sighed, what then means this Nubem Tantam? How comes this cloud? Is it Because that Majesty is yet too glorious for our weak eyes to look upon without a veil? Is it still Videmus tanquam in speculo? See we nothing Here but through this watery glass? It's so, Viatores, they, and we;
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And as nubem makes the difference between Viator and Comprehensor, so circumpositam, (for so is NONLATINALPHABET) between Viatores Legis and Evangelii, those Pilgrims of old, and our travellers.
And as nubem makes the difference between Viator and Comprehensor, so circumpositam, (for so is) between Viatores Legis and Evangelii, those Pilgrim's of old, and our travellers.
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stoning, sawing in sunder, desarts, dens, and caves, nothing but torment and affliction. Ideoque had been a poor inference, could expect but cold welcome without a nubem tantam.
stoning, sawing in sunder, deserts, dens, and caves, nothing but torment and affliction. The reason why had been a poor Inference, could expect but cold welcome without a nubem Tantam.
Were it not for NONLATINALPHABET, that he shews us how to quit our selves of all, the cloud might walk alone for all the Hebrews, NONLATINALPHABET, and for all us too.
Were it not for, that he shows us how to quit our selves of all, the cloud might walk alone for all the Hebrews,, and for all us too.
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The Guide of our way, a Cloud of Witnesses. II. The Companions of our Course, a Cloud of Witnesses that compass us, habentes nobis, having it with us, or being compassed with it. III. The Spectators of our Course, a Cloud of Witnesses about us habentes circum positam.
The Guide of our Way, a Cloud of Witnesses. II The Sodales of our Course, a Cloud of Witnesses that compass us, Habentes nobis, having it with us, or being compassed with it. III. The Spectators of our Course, a Cloud of Witnesses about us Habentes circum positam.
IV. The impediments of our speed, (1.) One that hinders us from setting forth, Every weight. (2.) The other that entangles us by the way, The sin that doth so easily beset us.
IV. The impediments of our speed, (1.) One that hinders us from setting forth, Every weight. (2.) The other that entangles us by the Way, The since that does so Easily beset us.
V. The removal of them both, by laying aside or casting away. VI. The running of our course, Let us run with patience. VII. The Race to be run. The Race set. VIII. The crown of our labours, Set before us. IX.
V. The removal of them both, by laying aside or casting away. VI. The running of our course, Let us run with patience. VII. The Raze to be run. The Raze Set. VIII. The crown of our labours, Set before us. IX.
The influence of the Cloud upon all, or the inference from it, Ideoque curramus. Seeing a cloud we have, and such an one, a cloud of Witnesses, that will not lead us about as that cloud did Israel in the Wilderness,
The influence of the Cloud upon all, or the Inference from it, The reason why curramus. Seeing a cloud we have, and such an one, a cloud of Witnesses, that will not led us about as that cloud did Israel in the Wilderness,
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but breve per exempla, the shortest cut without staying now by the way at lugens in infernum, or Sinus Abrahae, but hence immediately into Canaan, seeing the Cloud so great, the Guide so good, the Company so full, the Spectators of so high account, the Hinderances so easily put by, the Course so facile, the Race so short, the Prize so glorious,
but breve per exempla, the Shortest Cut without staying now by the Way At lugens in infernum, or Sinus Abraham, but hence immediately into Canaan, seeing the Cloud so great, the Guide so good, the Company so full, the Spectators of so high account, the Hindrances so Easily put by, the Course so facile, the Raze so short, the Prize so glorious,
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There is another, •t nubem iniquitates, Isaiahs cloud, a thick cloud of transgressions, a winter cloud that sticks by us, a morning cloud that rises with us, at the first dawning of our days,
There is Another, •t nubem Iniquities, Isaiah's cloud, a thick cloud of transgressions, a winter cloud that sticks by us, a morning cloud that rises with us, At the First dawning of our days,
What cloud then? Why, Nubem testium, St. Pauls new cloud, a cloud of Witnesses, of holy Saints, who by the glory of example lead us more happily to heaven,
What cloud then? Why, Nubem Testimony, Saint Paul's new cloud, a cloud of Witnesses, of holy Saints, who by the glory of Exampl led us more happily to heaven,
but that we let alone till we come to tantam. A cloud, for the likeness of their Production, their Seat, their Nature, and Effects. Their Production first.
but that we let alone till we come to Tantam. A cloud, for the likeness of their Production, their Seat, their Nature, and Effects. Their Production First.
and were not the departed Saints, a while since prisoners in these clay houses, now bereft of their happy tenants? One of the best of them, in his own esteem no better than dust and ashes.
and were not the departed Saints, a while since Prisoners in these clay houses, now bereft of their happy tenants? One of the best of them, in his own esteem no better than dust and Ashes.
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2. But if we look upon the Saints of Iudah, they were clouds indeed, and Types of Christ, who in them appear'd as the Sun under a cloud, the cloud between the eye and him.
2. But if we look upon the Saints of Iudah, they were Clouds indeed, and Types of christ, who in them appeared as the Sun under a cloud, the cloud between the eye and him.
His birth in Issac, his name in Ioshuah, his death in Samson, his reign in Solomon. Omnia haec illis contigerunt in nube, still a cloud between. III. There is a third Analogie between their Natures and Effects: 1. Clouds they do not move themselves, 'Tis Spiritus spirat, the wind that drives them:
His birth in Issac, his name in Joshua, his death in samson, his Reign in Solomon. Omnia haec illis contigerunt in Nube, still a cloud between. III. There is a third Analogy between their Nature's and Effects: 1. Clouds they do not move themselves, It's Spiritus spirat, the wind that drives them:
This we get, at least, by the examples of the Martyrs, that however the heat of Persecutions and Afflictions scorch us, we are refresh'd in this, that no temptation takes us,
This we get, At least, by the Examples of the Martyrs, that however the heat of Persecutions and Afflictions scorch us, we Are refreshed in this, that no temptation Takes us,
The clouds drop down and distill upon man abundantly, says Elihu, Iob xxxvi. 28. and the doctrines of holy lives drop as the rain, their speeches even yet distill as the dew, whose blessed Spirits now inhabite those everlasting hills. To put all together.
The Clouds drop down and distil upon man abundantly, Says Elihu, Job xxxvi. 28. and the doctrines of holy lives drop as the rain, their Speeches even yet distil as the due, whose blessed Spirits now inhabit those everlasting hills. To put all together.
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And yet for all this, is it but Nubem still, a Cloud, not a Star? The Saints shall shine as stars, Dan. xii. 3. and methinks it being Nubem Martyrum, the Martyrs flames should rise better into stars than clouds.
And yet for all this, is it but Nubem still, a Cloud, not a Star? The Saints shall shine as Stars, Dan. xii. 3. and methinks it being Nubem Martyrs, the Martyrs flames should rise better into Stars than Clouds.
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For had we not need of this dark word? When did not God on purpose cloud their glories from our eyes, were it not for this nubem, this cloud that covers them, man,
For had we not need of this dark word? When did not God on purpose cloud their Glories from our eyes, were it not for this nubem, this cloud that covers them, man,
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And (2.) guide us better. For Stars only appear in the night. Clouds night and day we can see them, so best follow them. The Sun-beams put out star-light.
And (2.) guide us better. For Stars only appear in the night. Clouds night and day we can see them, so best follow them. The Sunbeams put out starlight.
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This cloud begain to rise in the time of the Patriarchs, but to appear in the time of Moses like Eliahs cloud at the red Sea, went before him thence into Canaan, covered the whole Land of Iudaea in the time of the Prophets. So these Hebrews had cloud enough; yea, but NONLATINALPHABET, we have more.
This cloud begain to rise in the time of the Patriarchs, but to appear in the time of Moses like Elijah's cloud At the read Sea, went before him thence into Canaan, covered the Whole Land of Iudaea in the time of the prophets. So these Hebrews had cloud enough; yea, but, we have more.
About that time this cloud, rising in the East, spread its wings presently into the West, and had almost in an instant fill'd up the corners of the World;
About that time this cloud, rising in the East, spread its wings presently into the West, and had almost in an instant filled up the corners of the World;
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Primitive Christians they in the number, you will not wonder at NONLATINALPHABET, if it become a cloud of Martyrs. Indeed the Law of Moses had its Martyrs too:
Primitive Christians they in the number, you will not wonder At, if it become a cloud of Martyrs. Indeed the Law of Moses had its Martyrs too:
Witness Isaiahs Saw, the three Childrens fiery Furnace, the emptied skins of the tortur'd Maccabees. But since the time of Christ his servants have engrossed the name (as if they only were the Martyrs ) and filled up tantam to the brim;
Witness Isaiah's Saw, the three Children's fiery Furnace, the emptied skins of the tortured Maccabees. But since the time of christ his Servants have engrossed the name (as if they only were the Martyrs) and filled up Tantam to the brim;
for, ab esse ad posse, run the one they have, and won the other long ago. (2.) To testifie the easiness, that even the weaker Sex, Sarah and Rahab, the weakest age, the three Children, the army of Innocents have run it. (3.) To testifie the dignity, that both King, and Priest, and Prophet, David, and Samuel, and Daniel thought it worth the pains. (4.) To testifie the universal necessity, all ages, young and old; all Sexes, men and women;
for, ab esse ad posse, run the one they have, and wone the other long ago. (2.) To testify the easiness, that even the Weaker Sex, Sarah and Rahab, the Weakest age, the three Children, the army of Innocents have run it. (3.) To testify the dignity, that both King, and Priest, and Prophet, David, and Samuel, and daniel Thought it worth the pains. (4.) To testify the universal necessity, all ages, young and old; all Sexes, men and women;
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(1.) That he knows what he speaks, and what knowledge like theirs that speak by experience, that now feel the reward of truth. (2.) That he will and dare speak it,
(1.) That he knows what he speaks, and what knowledge like theirs that speak by experience, that now feel the reward of truth. (2.) That he will and Dare speak it,
and these have fear'd no torments for it, they are Martyrs of it. (3.) Witnesses should be men of rank and quality, their worth has plac'd them above the clouds. (4.) They are authentical, habentes circumpositam, the Spirit has set them round about us to that intent,
and these have feared no torments for it, they Are Martyrs of it. (3.) Witnesses should be men of rank and quality, their worth has placed them above the Clouds. (4.) They Are authentical, Habentes circumpositam, the Spirit has Set them round about us to that intent,
So far now from doubting of our guide, that we wave Nubem and pass to habentes the second relation they have to us, not only to direct us, but to bear us company.
So Far now from doubting of our guide, that we wave Nubem and pass to Habentes the second Relation they have to us, not only to Direct us, but to bear us company.
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What are the glorious Angels themselves to us but flames and two-edged Swords without this Habentes, if we have them not for ministring Spirits? What are the Triumphant Saints to us, however dazled with their own glories, without Habentes, if they be none of ours,
What Are the glorious Angels themselves to us but flames and two-edged Swords without this Habentes, if we have them not for ministering Spirits? What Are the Triumphant Saints to us, however dazzled with their own Glories, without Habentes, if they be none of ours,
if they be not members of the same Church, of the same Religion with us? Cast off your Religion quite if you can claim no portion in the Saints, if you have no Martyrs.
if they be not members of the same Church, of the same Religion with us? Cast off your Religion quite if you can claim no portion in the Saints, if you have no Martyrs.
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What is it then that some so often ask what have we to do with Saints? 'Tis well besides the Habentes that we have an Impositam from the Vulgar Latine, that it is imposed upon us, some necessity of it sure;
What is it then that Some so often ask what have we to do with Saints? It's well beside the Habentes that we have an Impositam from the vulgar Latin, that it is imposed upon us, Some necessity of it sure;
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and that we have a Circumpositam from the Greek NONLATINALPHABET ▪ that not only we have this Cloud, but that we have it put about us, not of our own putting on.
and that we have a Circumpositam from the Greek ▪ that not only we have this Cloud, but that we have it put about us, not of our own putting on.
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Habentes it might be, we might have it of our own chusing or fancying (we know who have so, Clouds of their own making, Saints of their own canonizing) but impositam or circumpositam it cannot be except some body put it on us,
Habentes it might be, we might have it of our own choosing or fancying (we know who have so, Clouds of their own making, Saints of their own canonizing) but impositam or circumpositam it cannot be except Some body put it on us,
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And yet methinks the Apostle mentions Saints that are gone before, how come they now to be round about us? Angels indeed are ministring Spirits perhaps some of them may pitcht about us.
And yet methinks the Apostle mentions Saints that Are gone before, how come they now to be round about us? Angels indeed Are ministering Spirits perhaps Some of them may pitched about us.
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Angelus Domini in circuitu timentium, Psal. xxxiv. 8. The Angel of the Lord tarrieth round about them that fear him, but how can the Saints be said to compass us about?
Angelus Domini in circuitu timentium, Psalm xxxiv. 8. The Angel of the Lord tarrieth round about them that Fear him, but how can the Saints be said to compass us about?
May it not be a Metaphor to shew their multitude, because there are so many, that we cannot turn our eyes any where about us but we see them? The Phrase is Davids in another case, The sorrows of death compassed me, Psal. xviii. 4. at every hand, on every side, at every turn. I cannot avoid them.
May it not be a Metaphor to show their multitude, Because there Are so many, that we cannot turn our eyes any where about us but we see them? The Phrase is Davids in Another case, The sorrows of death compassed me, Psalm xviii. 4. At every hand, on every side, At every turn. I cannot avoid them.
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As if St. Paul had meant, that from the sight and nearness of the resting places of their sacred ashes we should every day be put in mind with thankfulness to acknowledge the riches of Gods goodness in our deceased brethren,
As if Saint Paul had meant, that from the sighed and nearness of the resting places of their sacred Ashes we should every day be put in mind with thankfulness to acknowledge the riches of God's Goodness in our deceased brothers,
Such Saints there are without a supposition, they die not all when they go hence, something there is still to make the God of Abraham the God of the living.
Such Saints there Are without a supposition, they die not all when they go hence, something there is still to make the God of Abraham the God of the living.
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NONLATINALPHABET it is, and circumpositam it should be, not sub, nor super, not superpositam, not set over us they as Lords and Masters of our faith, to make what Articles they lift,
it is, and circumpositam it should be, not sub, nor super, not superpositam, not Set over us they as lords and Masters of our faith, to make what Articles they lift,
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and if you mark it there's no Aspicientes here; no looking of up to them, habentes is all that's here, aspicientes is kept till the next verse for IESVM. For if this cloud dim our eye sight,
and if you mark it there's no Aspicientes Here; no looking of up to them, Habentes is all that's Here, Aspicientes is kept till the next verse for IESVM. For if this cloud dim our eye sighed,
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and we instead of being compassed about with them, compass them about by Pilgrimages, Adoration, or Invocation, our best way is to the next words Deponentes pondus, to cast off that heavy mist that sits upon our eye lids,
and we instead of being compassed about with them, compass them about by Pilgrimages, Adoration, or Invocation, our best Way is to the next words Deponents pondus, to cast off that heavy missed that sits upon our eye lids,
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Habentes in honore, let us think and speak reverently of those happy spirits, have their vertues in remembrance, their remembrances in honour, them in our thanksgivings, their monuments and ashes in so much respect;
Habentes in honore, let us think and speak reverently of those happy spirits, have their Virtues in remembrance, their remembrances in honour, them in our thanksgivings, their monuments and Ashes in so much respect;
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Habentes nobis next, to have them to our selves, to apply them home for imitation, to ascend up in our thoughts like clouds to heaven, in our affections to inhabite there, to live and move there in all our actions, that Christ may be seen in all our doings.
Habentes nobis next, to have them to our selves, to apply them home for imitation, to ascend up in our thoughts like Clouds to heaven, in our affections to inhabit there, to live and move there in all our actions, that christ may be seen in all our doings.
and shall not the presence of those blessed Souls shame our dulness into Piety, if we would but suppose those stupendous patterns of unconquerable goodness, always chearfully busied in beholding us, encouraging us, and rejoycing with us?
and shall not the presence of those blessed Souls shame our dullness into Piety, if we would but suppose those stupendous patterns of unconquerable Goodness, always cheerfully busied in beholding us, encouraging us, and rejoicing with us?
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Rom. vii. (3.) It presseth down as a weight, down from the joys of heaven, down from the throne of grace, down to the Chambers of the grave, down to the bar of judgment, down to the depth of hell.
Rom. vii. (3.) It Presseth down as a weight, down from the Joys of heaven, down from the throne of grace, down to the Chambers of the grave, down to the bar of judgement, down to the depth of hell.
David found it by his deliverance. Thou hast delivered my soul from the nethermost hell. Every Sin is a weight, but there are some heavier than other.
David found it by his deliverance. Thou hast Delivered my soul from the nethermost hell. Every since is a weight, but there Are Some Heavier than other.
Mortal sins. (2.) Some heavier yet, that so oppress our own spirits too, that with a sad heavy eye they cannot see any thing but those dismal dungeons, Hell and Desperation.
Mortal Sins. (2.) some Heavier yet, that so oppress our own spirits too, that with a sad heavy eye they cannot see any thing but those dismal dungeons, Hell and Desperation.
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as speedily pull'd them down from the highest Palaces of their new created glories to the lowest Prisons of damnation. (4.) And yet some sins there are of a lesser bulk, such as some call venial, yet heavy enough to lay us low enough. Sins of infirmity and ignorance.
as speedily pulled them down from the highest Palaces of their new created Glories to the lowest Prisons of damnation. (4.) And yet Some Sins there Are of a lesser bulk, such as Some call venial, yet heavy enough to lay us low enough. Sins of infirmity and ignorance.
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St. Gregory. The least, the pettiest sin, if it remain a while unrepented of is a weight to draw us to another, that to a third, so downward till we can go no lower.
Saint Gregory. The least, the pettiest since, if it remain a while unrepented of is a weight to draw us to Another, that to a third, so downward till we can go no lower.
And think you now we had not need of an NONLATINALPHABET to remove it? Can we know it to be a weight, and not deal with it as with a weight? Either cast it away, Abjecto pondere, Beza translatest, or lay it aside, Deponentes. So the Vulgar.
And think you now we had not need of an to remove it? Can we know it to be a weight, and not deal with it as with a weight? Either cast it away, Abjecto ponder, Beza translate, or lay it aside, Deponents. So the vulgar.
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Out of the heart, (1.) By the mouth in confession; (2.) By the eyes in the tears of contrition; (3.) NONLATINALPHABET from us, far from us by the hand of satisfaction.
Out of the heart, (1.) By the Mouth in Confessi; (2.) By the eyes in the tears of contrition; (3.) from us, Far from us by the hand of satisfaction.
They are the Passions that enliven a repentance. (1.) Fear of judgment, (2.) Shame of sin, (3.) Anger at our selves, (4.) Joy and delight in God and goodness. (1.) The tremblings of Fear (to begin with) will shake sin off; (2.) Shame lay it down; (3.) Anger cast it from us; (4.) Joy and Love, the love of God, put it quite out, lay it aside out of the way,
They Are the Passion that enliven a Repentance. (1.) fear of judgement, (2.) Shame of since, (3.) Anger At our selves, (4.) Joy and delight in God and Goodness. (1.) The tremblings of fear (to begin with) will shake since off; (2.) Shame lay it down; (3.) Anger cast it from us; (4.) Joy and Love, the love of God, put it quite out, lay it aside out of the Way,
'Tis to be feared Abjecto cannot do't alone, sin has too deep a root to be cast off utterly on a sudden. That's Deponente's office to lay it down, down by degrees.
It's to be feared Abjecto cannot do't alone, since has too deep a root to be cast off utterly on a sudden. That's Deponente's office to lay it down, down by Degrees.
First those Gravamina Spiritus, then that NONLATINALPHABET, that pride in sin, or as the word may bear it, that dominion of it, lay it aside as a tiresome burthen, grow weary of it, (2.) Or as we do our cloaths when we go to bed, not sleep in it. (3.) At least the weight of sin, that is the guilt of sin by confession and absolution, the spots and habits by contrary resolutions and endeavours, the great weights, the little ones, all. Omne Pondus, every one, omne & pondus, both in the singular, to tell us every weight to be cast off, not one single weight to be left hanging on.
First those Gravamina Spiritus, then that, that pride in since, or as the word may bear it, that dominion of it, lay it aside as a tiresome burden, grow weary of it, (2.) Or as we do our clothes when we go to Bed, not sleep in it. (3.) At least the weight of since, that is the guilt of since by Confessi and absolution, the spots and habits by contrary resolutions and endeavours, the great weights, the little ones, all. Omne Pondus, every one, omne & pondus, both in the singular, to tell us every weight to be cast off, not one single weight to be left hanging on.
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Pondus terrenarum possessionum, says St. Bernard. What say you by riches? Pluto, the God of riches, feign the Poets, dwell's below; Hell's his kingdom.
Pondus terrenarum possessionum, Says Saint Bernard. What say you by riches? Pluto, the God of riches, feign the Poets, dwell's below; Hell's his Kingdom.
The pious hand makes himself wings of these golden feathers to fly to heaven, the wings of the Psalmists Dove, that is covered with silver wings, and her feathers like gold. And if I must needs have riches, Quis mihi dabit pennas columbae? O that they may prove the wings of this Dove, that I may flee away and be at rest!
The pious hand makes himself wings of these golden Feathers to fly to heaven, the wings of the Psalmists Dove, that is covered with silver wings, and her Feathers like gold. And if I must needs have riches, Quis mihi Dabit pennas columbae? Oh that they may prove the wings of this Dove, that I may flee away and be At rest!
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The churlish fingers frame themselves fetters, to chain them faster to the lowest Pit. Indeed, nothing more knits us to the earth than our wealth, we are loth to use it in our life, loth to leave it at our death, though for a Kingdom.
The churlish fingers frame themselves fetters, to chain them faster to the lowest Pit. Indeed, nothing more knits us to the earth than our wealth, we Are loath to use it in our life, loath to leave it At our death, though for a Kingdom.
and Qui capere potest, &c. for I would not have you think but honourably of those magnanimous Heroes, such as we read of, Acts iv. those prime constant heirs of grace and glory.
and Qui capere potest, etc. for I would not have you think but honourably of those magnanimous Heroes, such as we read of, Acts iv. those prime constant Heirs of grace and glory.
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NONLATINALPHABET first, then NONLATINALPHABET, that's the order, then 'tis a Precept. If the weight be ready to hurry you headlong into sin, then off with them.
First, then, that's the order, then it's a Precept. If the weight be ready to hurry you headlong into since, then off with them.
Deponentes, lay it down, lay it aside for them, or Recondentes, Reponentes, 'tis no straining of NONLATINALPHABET) lay it up in the bosoms of the poor, lay it down at the feet of Christ, lay it out upon God, lay it up in heaven.
Deponents, lay it down, lay it aside for them, or Recondentes, Reponentes, it's no straining of) lay it up in the bosoms of the poor, lay it down At the feet of christ, lay it out upon God, lay it up in heaven.
our necessities, our pleasures, our meat, our apparel, our life are burthens, and all we cannot cast away, he must go out of the world that can do that.
our necessities, our pleasures, our meat, our apparel, our life Are burdens, and all we cannot cast away, he must go out of the world that can do that.
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But take heed they come not, any of them, to NONLATINALPHABET, Pondus, if they do NONLATINALPHABET every weight, be it what it will, that keeps our spirits from rising to those eternal dwellings, pleasures, profits, preferments, cares, desires, off with all if they begin to sollicite us to sin.
But take heed they come not, any of them, to, Pondus, if they do every weight, be it what it will, that keeps our spirits from rising to those Eternal dwellings, pleasures, profits, preferments, Cares, Desires, off with all if they begin to solicit us to since.
Before I was aware I have told you what is peccatum circumstans too, what is this Sin that does so easily beset us, the occasions and temptations to sin.
Before I was aware I have told you what is peccatum circumstans too, what is this since that does so Easily beset us, the occasions and temptations to since.
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So the golden Calf is called peccatum vestrum, Deut. ix. 21. The Israelites sin, that is the occasion of it. So St. Paul, Rom. vii. Is the Law sin? That is, the occasion or cause of sin.
So the golden Calf is called peccatum Vestrum, Deuteronomy ix. 21. The Israelites since, that is the occasion of it. So Saint Paul, Rom. vii. Is the Law since? That is, the occasion or cause of since.
So here by peccatum circumstans, the sin that does so easily beset us, I see not to the contrary but may well be understood all things about us whose only presence become temptations, which are Tentationes objective, or materialiter, the objects of temptation, and of these already.
So Here by peccatum circumstans, the since that does so Easily beset us, I see not to the contrary but may well be understood all things about us whose only presence become temptations, which Are Temptations objective, or materialiter, the objects of temptation, and of these already.
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And if you please to mark either the mutual opposition, or the correspondence of the words, 'twill be no great mistake however to think this sense most native and genuine.
And if you please to mark either the mutual opposition, or the correspondence of the words, it'll be no great mistake however to think this sense most native and genuine.
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There's a double cloud in the Text, St. Pauls and Isaiahs, his of Saints, this of sins, the one opposite to the other. NONLATINALPHABET to NONLATINALPHABET, in opposition right;
There's a double cloud in the Text, Saint Paul's and Isaiah's, his of Saints, this of Sins, the one opposite to the other. to, in opposition right;
Opposed (1.) in pondus that's heavy, to nubem for its lightness. (2.) In Peccatum, Sin, that's black and ugly, to Testium, Saints beautiful and glorious. (3.) In habentes, that to deponentes, the one to be put on, the other put away.
Opposed (1.) in pondus that's heavy, to nubem for its lightness. (2.) In Peccatum, since, that's black and ugly, to Testimony, Saints beautiful and glorious. (3.) In Habentes, that to Deponents, the one to be put on, the other put away.
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And that it might be fitly opposed, fitly answering it is in omne to tantam for the quantity, in circumstans to circumpositam, circum and circum, extrinsecum extrinseco for the same external relation that is in both alike. Only with a double difference.
And that it might be fitly opposed, fitly answering it is in omne to Tantam for the quantity, in circumstans to circumpositam, circum and circum, extrinsecum extrinseco for the same external Relation that is in both alike. Only with a double difference.
and circumstans the temptation, that rises of it self and besets us round, but no circumpositam to either, God no Author of the one or the other. There's a second.
and circumstans the temptation, that rises of it self and besets us round, but no circumpositam to either, God no Author of the one or the other. There's a second.
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We had a cloud of Saints, and that had a NONLATINALPHABET but no NONLATINALPHABET no facilè there. Sin and its occasions are a great deal more welcome to us, do more easily wind about us,
We had a cloud of Saints, and that had a but no no facilè there. since and its occasions Are a great deal more welcome to us, do more Easily wind about us,
NONLATINALPHABET not NONLATINALPHABET ▪ and then NONLATINALPHABET must be no Participle for NONLATINALPHABET; Deponentes concupiscentiam? It cannot be, we are not commanded impossibilities.
not ▪ and then must be no Participle for; Deponents concupiscentiam? It cannot be, we Are not commanded impossibilities.
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But these, though they are within, yet produced by the presence of external objects, and being acts really distinct from that natural disorder of inferiour powers, do as it were environ and ensnare our souls no less than the suggestions of the devil do.
But these, though they Are within, yet produced by the presence of external objects, and being acts really distinct from that natural disorder of inferior Powers, do as it were environ and ensnare our Souls no less than the suggestions of the Devil do.
The devil, or our own corruption (1.) Suggests them. (2.) Then they are delighted in by the flesh. (3.) Forthwith consented to by the Spirit. (4.) After that approved by both,
The Devil, or our own corruption (1.) Suggests them. (2.) Then they Are delighted in by the Flesh. (3.) Forthwith consented to by the Spirit. (4.) After that approved by both,
Answerable to these four degrees of temptation I find four several significations of NONLATINALPHABET (besides those you heard) four ways to remove them, to each his way,
Answerable to these four Degrees of temptation I find four several significations of (beside those you herd) four ways to remove them, to each his Way,
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So then, when a temptation at first presents it self clad in adulterate beauties, reject it, bar it out. (2.) But if it have got in before thou be aware, give it no entertainment, fix not thy thought upon it with curiosity or delight,
So then, when a temptation At First presents it self clad in adulterate beauty's, reject it, bar it out. (2.) But if it have god in before thou be aware, give it no entertainment, fix not thy Thought upon it with curiosity or delight,
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but presently cast it out of doors. (3.) If thine unhappy negligence have won thee to a delectation, delay at least thy consent, withdraw thy self awhile and divert thy thoughts to some other object; Death, Judgment, Hell, or Heaven.
but presently cast it out of doors. (3.) If thine unhappy negligence have wone thee to a delectation, Delay At lest thy consent, withdraw thy self awhile and divert thy thoughts to Some other Object; Death, Judgement, Hell, or Heaven.
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But if thou be fallen to consent too, the only remedy left thee is to unty thy resolutions, to unravel thy thoughts, thy admitting, thy delighting, thy consenting, to undo all and fly away.
But if thou be fallen to consent too, the only remedy left thee is to untie thy resolutions, to unravel thy thoughts, thy admitting, thy delighting, thy consenting, to undo all and fly away.
In brief thus: Temptations thus to be avoided. (1.) The suggestion by repelling. (2.) The delight by casting out the thought. (3.) The Consent by withdrawing. (4.) The defence by flying.
In brief thus: Temptations thus to be avoided. (1.) The suggestion by repelling. (2.) The delight by casting out the Thought. (3.) The Consent by withdrawing. (4.) The defence by flying.
and dash them against the stones, against that corner stone Christ Iesus. (2.) The safest way, to hide thee in the holes of that rock, the wounds of his side:
and dash them against the stones, against that corner stone christ Iesus. (2.) The Safest Way, to hide thee in the holes of that rock, the wounds of his side:
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NONLATINALPHABET reponentes, laying your souls up there, and recondentes, burying your sins in the meditation of his passion and sufferings. (3.) The securest way, exponere, to lay them open to thy Ghostly Counsellour, thou shalt find them vanish in the air. (4.) The wariest way to flee all opportunities whatsoever.
reponentes, laying your Souls up there, and recondentes, burying your Sins in the meditation of his passion and sufferings. (3.) The securest Way, exponere, to lay them open to thy Ghostly Counselor, thou shalt find them vanish in the air. (4.) The wariest Way to flee all opportunities whatsoever.
The Cloud, a cloud of Martyrs, good company, what more answers to it than a dark thick mist of ill Companions? What more opposed than good and bad examples? What temptation more deserves an NONLATINALPHABET, the name of sin,
The Cloud, a cloud of Martyrs, good company, what more answers to it than a dark thick missed of ill Sodales? What more opposed than good and bad Examples? What temptation more deserves an, the name of since,
or sooner brings us thither? Or a NONLATINALPHABET, the title of easily besetting us? What hangs more fast upon us? What clings more near us? What more ensnares us? And what more needs a NONLATINALPHABET, an Article against it?
or sooner brings us thither? Or a, the title of Easily besetting us? What hangs more fast upon us? What clings more near us? What more ensnares us? And what more needs a, an Article against it?
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If thy right hand, thy Counsellour o• whom thou leanest, or thy right eye, thy friend by whom thou seest, offend thee, (give me leave to make a Parenthesis to go on with the interpretation) if thy right eye offend thee, if thou canst not look upon a woman (though with no ill intention) but lust will arise;
If thy right hand, thy Counselor o• whom thou Leanest, or thy right eye, thy friend by whom thou See, offend thee, (give me leave to make a Parenthesis to go on with the Interpretation) if thy right eye offend thee, if thou Canst not look upon a woman (though with no ill intention) but lust will arise;
that you may answer your Lord in St. Peters phrase, Ecce nos reliquimus omnia, Behold, we have left all, our sins, possessions, honours, pleasures, occasions, our dearest friends, our very thoughts, & sequuti sumus, to follow thee, to run after thee.
that you may answer your Lord in Saint Peter's phrase, Ecce nos reliquimus omnia, Behold, we have left all, our Sins, possessions, honours, pleasures, occasions, our dearest Friends, our very thoughts, & sequuti sumus, to follow thee, to run After thee.
No hast enough from these miseries, says he that felt them. And 'tis but just, for run we did before, the wicked his feet are swift; but that's down hill;
No hast enough from these misery's, Says he that felt them. And it's but just, for run we did before, the wicked his feet Are swift; but that's down hill;
St. Pauls NONLATINALPHABET, the keeping under of his body by fasting and abstinence, NONLATINALPHABET, so ran he, 1 Cor. 9. 26. Match it with the words that follow NONLATINALPHABET, that it be such a one that looks to Iesus, then you have certamen fidei. St. Paul call's it the the good fight, where he tells us he has finish'd his course; he has kept the Faith, 2 Tim. iv. 7. and it seems the very intent of St. Paul here, who had reckoned up so many Per fidems in the Chapter next before, to which this seems but a concusion.
Saint Paul's, the keeping under of his body by fasting and abstinence,, so ran he, 1 Cor. 9. 26. Match it with the words that follow, that it be such a one that looks to Iesus, then you have certamen fidei. Saint Paul call's it the the good fight, where he tells us he has finished his course; he has kept the Faith, 2 Tim. iv. 7. and it seems the very intent of Saint Paul Here, who had reckoned up so many Per fidems in the Chapter next before, to which this seems but a concusion.
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Certamen fidei oft times proves so. Ver. 4. Nondum certastis, sometimes turn'd to Certastis usque ad sanguinem. Per patientiam so close shews some affliction towards;
Certamen fidei oft times Proves so. Ver. 4. Nondum certastis, sometime turned to Certastis usque ad sanguinem. Per patientiam so close shows Some affliction towards;
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Running indeed is agere not Pati, and the Primitive Christians upon some secret inspirations (who knows) perchance to dant the fury of their Persecutors, by their chearfulness have run to torments.
Running indeed is agere not Pati, and the Primitive Christians upon Some secret inspirations (who knows) perchance to daunt the fury of their Persecutors, by their cheerfulness have run to torments.
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I die daily, saith St. Paul a living Martyr. Would you know how that is? There is a spiritual Martyrdom, that sometimes equals the others torments with its own difficulties. (1.) Abstinence in the midst of swelling plenty. (2.) Humility in the pride of rising glory. (3.) Meekness in the confluence of domineering injury. (4.) Chastity in the flower of blooming youth of sparkling bloud. (5.) Bounty in the depth of poverty. (6.) Joy in the abyss of misery. (7.) Charity to our enemies in the height of their insulting cruelty. (8.) Obedience in the hardest Precepts, that most cross our own opinions and desires.
I die daily, Says Saint Paul a living Martyr. Would you know how that is? There is a spiritual Martyrdom, that sometime equals the Others torments with its own difficulties. (1.) Abstinence in the midst of swelling plenty. (2.) Humility in the pride of rising glory. (3.) Meekness in the confluence of domineering injury. (4.) Chastity in the flower of blooming youth of sparkling blood. (5.) Bounty in the depth of poverty. (6.) Joy in the abyss of misery. (7.) Charity to our enemies in the height of their insulting cruelty. (8.) obedience in the Hardest Precepts, that most cross our own opinions and Desires.
This the race, without which the other is but a naked title, an airy name. This is always Propositum nobis, the race of them that seek thy face O Iacob.
This the raze, without which the other is but a naked title, an airy name. This is always Propositum nobis, the raze of them that seek thy face Oh Iacob.
'Tis no small thing to cast off all delights and pleasures, we have been at that in Deponentes; 'tis much more to endure evils too, that's in Curramus per patientiam. The Christians life is a very race of patience. He suffers all. And patience is chearful.
It's no small thing to cast off all delights and pleasures, we have been At that in Deponents; it's much more to endure evils too, that's in Curramus per patientiam. The Christians life is a very raze of patience. He suffers all. And patience is cheerful.
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Patience runs the Race, but perseverance keeps the Goal. Neither is this enough. Patience has been long mistaken for a heady daring and braving of deserved punishment.
Patience runs the Raze, but perseverance keeps the Goal. Neither is this enough. Patience has been long mistaken for a heady daring and braving of deserved punishment.
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Patience is a dull, heavy vertue without curramus, without faith and righteousness, without life. Active enough we may be, but not in seeking crosses. They'l come fast enough themselves.
Patience is a dull, heavy virtue without curramus, without faith and righteousness, without life. Active enough we may be, but not in seeking Crosses. They'll come fast enough themselves.
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That Patience may have her perfect work, and we all with joy finish our course, it will not be amiss to tell you, how the very words would have you run, what the very words would have you observe in running.
That Patience may have her perfect work, and we all with joy finish our course, it will not be amiss to tell you, how the very words would have you run, what the very words would have you observe in running.
4. Strive, yet not so strive as the Sons of strife, to provoke, but to love, says St. Paul, Heb. x. One curramus joyns us all together, and let us keep so;
4. Strive, yet not so strive as the Sons of strife, to provoke, but to love, Says Saint Paul, Hebrew x. One curramus joins us all together, and let us keep so;
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Remember NONLATINALPHABET comes from NONLATINALPHABET and NONLATINALPHABET, without corners. Such let your course be, open to the world. Run not, separate not your selves into corners.
remember comes from and, without corners. Such let your course be, open to the world. Run not, separate not your selves into corners.
Veritas non quaerit. Let the Donatists to their Conventicles; for by the way I cannot pass but tell you, that NONLATINALPHABET in prophane Writers signifies Templum, a Church sometimes,
Veritas non Query. Let the Donatists to their Conventicles; for by the Way I cannot pass but tell you, that in profane Writers signifies Templum, a Church sometime,
Whether? Unto Iesus, ver. 2. to the joy that was set before him, the same verse, unto the throne of God, the last words of that verse, and the last of our desires.
Whither? Unto Iesus, ver. 2. to the joy that was Set before him, the same verse, unto the throne of God, the last words of that verse, and the last of our Desires.
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or should we be commanded to disavow the pleasures of a convenient life, for all the austerities of a poenitential rigour, we might stand confounded at the task;
or should we be commanded to disavow the pleasures of a convenient life, for all the austerities of a penitential rigour, we might stand confounded At the task;
were the way full of circling Labyrinths we might fear our erring inevitable, or were the Race voluntary, not set before us, we might then use the freedom of our choice;
were the Way full of circling Labyrinths we might Fear our erring inevitable, or were the Raze voluntary, not Set before us, we might then use the freedom of our choice;
a cloud that cleaves it self into an ample theater, where you find both company and spectators, where by the examples of a world of Saints surrounded, where by the steps of tender Virgins and little Children taught the easiness of the way, where by the Crowns,
a cloud that cleaves it self into an ample theater, where you find both company and spectators, where by the Examples of a world of Saints surrounded, where by the steps of tender Virgins and little Children taught the easiness of the Way, where by the Crowns,
and Robes, and Palms of Martyrs too transcendently glorious assured of our reward, seeing we are to bid adieu to nothing but our misery and our sin, to leave only the courting of our own damnation,
and Robes, and Palms of Martyrs too transcendently glorious assured of our reward, seeing we Are to bid adieu to nothing but our misery and our since, to leave only the courting of our own damnation,
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when it is no more than an easie run to heaven, no studied torments in the way, no tedious or eternal journey, a plain certain way, directed by him who will as well help us forward as command us, what colour of excuse for the least remissness?
when it is no more than an easy run to heaven, no studied torments in the Way, no tedious or Eternal journey, a plain certain Way, directed by him who will as well help us forward as command us, what colour of excuse for the least remissness?
nor so skilful guides to run after, nor so full a glory to run into, chearfully fulfil their course? And shall we, whose knowledge as much excels theirs,
nor so skilful guides to run After, nor so full a glory to run into, cheerfully fulfil their course? And shall we, whose knowledge as much excels theirs,
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as theirs did ignorance, who do not so much see as enjoy the Promises, after so fair a Troop, into so perfect glory, move on heavily? How oft have Royal Virgins met the terrors of a long and subtile death with the same countenance they would have met their Wedding joys,
as theirs did ignorance, who do not so much see as enjoy the Promises, After so fair a Troop, into so perfect glory, move on heavily? How oft have Royal Virgins met the terrors of a long and subtle death with the same countenance they would have met their Wedding Joys,
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and Children run to torments as to play? How oft have Kings and Princes (fifty of our own within the space of two hundred years) chang'd their Kingdoms for the house and bread of poverty? O blessed Spirits,
and Children run to torments as to play? How oft have Kings and Princes (fifty of our own within the Molle of two hundred Years) changed their Kingdoms for the house and bred of poverty? O blessed Spirits,
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How do ye even hide your selves in clouds, and blush to see us call that Religion, which ye would not have call'd by so honourable a title as prophaneness!
How do you even hide your selves in Clouds, and blush to see us call that Religion, which you would not have called by so honourable a title as profaneness!
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What if without example? Is it not enough that God propounds it? Had it been some greater matter ought we not have done it? Will reward? But why stand I upon any when we have all? And may I not then well add therefore run?
What if without Exampl? Is it not enough that God propounds it? Had it been Some greater matter ought we not have done it? Will reward? But why stand I upon any when we have all? And may I not then well add Therefore run?
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We have set the Ideoque upon Nubem, upon Tantam, upon Habentes, upon Martyrum, upon Circumpositam, upon Pondus, upon Peccatum, upon Circumstans, upon Curramus, upon Certamen, upon all;
We have Set the The reason why upon Nubem, upon Tantam, upon Habentes, upon Martyrs, upon Circumpositam, upon Pondus, upon Peccatum, upon Circumstans, upon Curramus, upon Certamen, upon all;
That when this Pondus mortale, this body be laid aside, and we have done our Race, we may sit down with Abraham, Isaac, and Iacob, where for this Cloud, we may dwell in light,
That when this Pondus mortale, this body be laid aside, and we have done our Raze, we may fit down with Abraham, Isaac, and Iacob, where for this Cloud, we may dwell in Light,
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And in that last great Day, when for this casting away, this earth also now about us shall then cast off its heaviness into lightness and agility, shall we our selves be caught up together with these Saints in the Clouds to run and meet the Lord in the air, where though to others it be a day of clouds and thick darkness,
And in that last great Day, when for this casting away, this earth also now about us shall then cast off its heaviness into lightness and agility, shall we our selves be caught up together with these Saints in the Clouds to run and meet the Lord in the air, where though to Others it be a day of Clouds and thick darkness,
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or hope, or interest, but only Iesus, the true Messiah, him they followed, whom you shall see anon they had good reason to conceive was worth all they could leave or do.
or hope, or Interest, but only Iesus, the true Messiah, him they followed, whom you shall see anon they had good reason to conceive was worth all they could leave or do.
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To which he bring us who going hence ascended up in clouds with triumph, and shall one day come again in clouds with power and glory, to dispel all clouds and darkness into an everlasting day, Iesus Christ. To whom with the Father and the Holy Ghost be all Power,
To which he bring us who going hence ascended up in Clouds with triumph, and shall one day come again in Clouds with power and glory, to dispel all Clouds and darkness into an everlasting day, Iesus christ. To whom with the Father and the Holy Ghost be all Power,
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'TIs well, say I, that Sundays and Holy days sometimes meet, that 'tis as well Sunday as Holy-day to day, that so the Lord may be sometimes hallowed in his Saints, as here followed by them.
It's well, say I, that Sundays and Holy days sometime meet, that it's as well Sunday as Holiday to day, that so the Lord may be sometime hallowed in his Saints, as Here followed by them.
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yet the course of the years, as it were to confute that frowardness, will bring it about ever and anon that the Master and the Disciple, the Lord and his Saints shall rejoyce together upon a day;
yet the course of the Years, as it were to confute that frowardness, will bring it about ever and anon that the Master and the Disciple, the Lord and his Saints shall rejoice together upon a day;
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And amongst the Saints St. Andrew is the first in order, for here the Christian Church begins her Festivals (I know not what or whose Church to call it that has none) and fitly too does she begin with him, who was the first that followed Christ from Galilee, says St. Iohn, Chap. i. 41. Fit sure that he should lead the rank that there begun it;
And among the Saints Saint Andrew is the First in order, for Here the Christian Church begins her Festivals (I know not what or whose Church to call it that has none) and fitly too does she begin with him, who was the First that followed christ from Galilee, Says Saint John, Chap. i. 41. Fit sure that he should led the rank that there begun it;
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Yet just certainly it is that St. Andrew too should have his Primacy, and so the Church has given it him, to begin the Army of Saints and Martyrs in her Kalendar, that we may see no man shall lose any thing by his speed to Christ;
Yet just Certainly it is that Saint Andrew too should have his Primacy, and so the Church has given it him, to begin the Army of Saints and Martyrs in her Calendar, that we may see no man shall loose any thing by his speed to christ;
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I shall be content (because we are not like to meet many such opportunities as this day in conjunction brings us) to speak this day of the Disciple, and only glance at his Lord. We shall have many occasions to speak of the Master, few now a days to take notice of the Disciples.
I shall be content (Because we Are not like to meet many such opportunities as this day in conjunction brings us) to speak this day of the Disciple, and only glance At his Lord. We shall have many occasions to speak of the Master, few now a days to take notice of the Disciples.
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And with an also, or an NONLATINALPHABET, which to make the Text to be understood will make us look back to an NONLATINALPHABET, ver. 18. This NONLATINALPHABET to that NONLATINALPHABET this NONLATINALPHABET to that NONLATINALPHABET, this And to another And, this their following to Jesus walking, this And they left and followed, to And Jesus walking and calling them to follow, in the two immediately foregoing verses.
And with an also, or an, which to make the Text to be understood will make us look back to an, ver. 18. This to that this to that, this And to Another And, this their following to jesus walking, this And they left and followed, to And jesus walking and calling them to follow, in the two immediately foregoing Verses.
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yet referring this wholly to the glory of that, their following here to Christs coming before, St. Andrews exite to Christs Advent, joyn them both as the day does for us.
yet referring this wholly to the glory of that, their following Here to Christ coming before, Saint Andrews exite to Christ Advent, join them both as the day does for us.
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only with this difference, St. Andrew 's Feast in the Advent, in the day, the Advent in St. Andrew 's, in the Text. The day more evidently for the Lords day, the Text for St. Andrews.
only with this difference, Saint Andrew is Feast in the Advent, in the day, the Advent in Saint Andrew is, in the Text. The day more evidently for the lords day, the Text for Saint Andrews.
We will forget neither, but must follow the Text, where we are to consider two Particulars: The one exprest, the other implied. (1.) St. Andrews Festival; and (2.) the Feast of Advent, or the grounds of each;
We will forget neither, but must follow the Text, where we Are to Consider two Particulars: The one expressed, the other implied. (1.) Saint Andrews Festival; and (2.) the Feast of Advent, or the grounds of each;
But not to trouble you with the Division of days, we will afford you another Division of the Text. I. St. Andrews and together with him his brothers obedience express, They straightway left their nets and followed him.
But not to trouble you with the Division of days, we will afford you Another Division of the Text. I Saint Andrews and together with him his Brother's Obedience express, They straightway left their nets and followed him.
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Followed? Whom? Him, says the Text. Who's that? One that was worth all their nets, one that would make them fishers indeed, Jesus, ver. 18. for him it is they leave their nets, and him they follow.
Followed? Whom? Him, Says the Text. Who's that? One that was worth all their nets, one that would make them Fishers indeed, jesus, ver. 18. for him it is they leave their nets, and him they follow.
In their obedience there are three particulars: (1.) The readiness; (2.) The sincerity; (3.) The rightness of it. 1. It was straightway, there's the readiness. 2. It was to the leaving of their nets, their very life and living, all the poor living they had, there's their sincerity. 3. It was to follow him, there's the right placing and bestowing their obedience.
In their Obedience there Are three particulars: (1.) The readiness; (2.) The sincerity; (3.) The rightness of it. 1. It was straightway, there's the readiness. 2. It was to the leaving of their nets, their very life and living, all the poor living they had, there's their sincerity. 3. It was to follow him, there's the right placing and bestowing their Obedience.
I begin with the express parts of the Text, with St. Andrews and his Brothers great and ready obedience to Christs Command and Call, which is the Lesson you are to learn upon St. Andrews day, that which you are to learn now particularly from him,
I begin with the express parts of the Text, with Saint Andrews and his Brother's great and ready Obedience to Christ Command and Call, which is the lesson you Are to Learn upon Saint Andrews day, that which you Are to Learn now particularly from him,
Three Points we promised you to consider in their obedience, readiness, sincerity, and rightness, we now prosecute them in order, and their readiness first. And they straightway followed him.
Three Points we promised you to Consider in their Obedience, readiness, sincerity, and rightness, we now prosecute them in order, and their readiness First. And they straightway followed him.
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He that stands disputing with his Lord, or bargaining and conditioning with his Master, or long consulting with flesh and bloud, will scarce deserve the name of obedient,
He that Stands disputing with his Lord, or bargaining and conditioning with his Master, or long consulting with Flesh and blood, will scarce deserve the name of obedient,
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St. Paul tells us, when it pleased God to call him, and reveal his Son in him, that he might preach him among the heathen, he did not immediately confer with flesh and bloud,
Saint Paul tells us, when it pleased God to call him, and reveal his Son in him, that he might preach him among the heathen, he did not immediately confer with Flesh and blood,
nor go up to Hierusalem to the Apostles to be resolved, but into Arabia, and so again to Damascus, about the work that God did send him, Gal. i. 16, 17. When God sets us about his business, our own fleshly interests,
nor go up to Jerusalem to the Apostles to be resolved, but into Arabia, and so again to Damascus, about the work that God did send him, Gal. i. 16, 17. When God sets us about his business, our own fleshly interests,
After that indeed, after we have first broken the threds that held us, and made worldly affairs and relations stand off a little, we may return to Damascus, with St. Paul, to that succus sanguinis, as it is interpreted, to the juyce of our bloud, to consider and weigh our strength to particular points of our obedience,
After that indeed, After we have First broken the threads that held us, and made worldly affairs and relations stand off a little, we may return to Damascus, with Saint Paul, to that succus Blood, as it is interpreted, to the juice of our blood, to Consider and weigh our strength to particular points of our Obedience,
and such as are set over us to confer about the ways and means to correct and purifie our bloud, to refine our flesh, to get strength of counsel and direction how to break through all lets and obstacles,
and such as Are Set over us to confer about the ways and means to correct and purify our blood, to refine our Flesh, to get strength of counsel and direction how to break through all lets and obstacles,
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and obtain strength against our weakness, and so return again to Damascus after the other interpretation of the words, incendii similitudo, to burn up,
and obtain strength against our weakness, and so return again to Damascus After the other Interpretation of the words, incendii similitudo, to burn up,
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as it were, the stubble of our affections, to purifie and inflame them with the divine love, with holy charity, which with its active flame will enliven and quicken us, that we shall straightway follow our Lord whithersoever he will, without delay, demur, or disputation.
as it were, the stubble of our affections, to purify and inflame them with the divine love, with holy charity, which with its active flame will enliven and quicken us, that we shall straightway follow our Lord whithersoever he will, without Delay, demur, or disputation.
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The young man that proffer'd fair to follow Ch••st, but first desired to go and bury his Father, was forbidden it, St. Mat. viii. 22. Even an act of charity, such as is the burial of the dead, must not be preferr'd before obedience.
The young man that proffered fair to follow Ch••st, but First desired to go and bury his Father, was forbidden it, Saint Mathew viii. 22. Even an act of charity, such as is the burial of the dead, must not be preferred before Obedience.
Indeed, with Elisha peradventure, 1 Kings xix. 20. we may have leave to go kiss our Father and Mother at our parting, to use civilities to our friends,
Indeed, with Elisha Peradventure, 1 Kings xix. 20. we may have leave to go kiss our Father and Mother At our parting, to use civilities to our Friends,
Gods work does not make us unnatural or uncivil, 'tis none of his, whatsoever is pretended, that makes us unnatural, that makes us disrespective of our friends,
God's work does not make us unnatural or Uncivil, it's none of his, whatsoever is pretended, that makes us unnatural, that makes us disrespective of our Friends,
Kiss them we may, but kiss and part, not stay long upon Ceremonies when we are about our Masters business, much less defer our following him till they are dead and buried, till they forsake us first.
Kiss them we may, but kiss and part, not stay long upon Ceremonies when we Are about our Masters business, much less defer our following him till they Are dead and buried, till they forsake us First.
Nay, for these too, we are to ask his leave. And if he answer us, as Elijah did him, ver. xxi. Go back again, what have I done unto thee? Go, but consider what I have done.
Nay, for these too, we Are to ask his leave. And if he answer us, as Elijah did him, ver. xxi. Go back again, what have I done unto thee? Go, but Consider what I have done.
and give unto the people that they may eat, dispose of our affairs, but with what hast we can, not stay the resting or fetching so much wood to boil it,
and give unto the people that they may eat, dispose of our affairs, but with what haste we can, not stay the resting or fetching so much wood to boil it,
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but with their own instruments at hand, boil them all in haste, take the quickest course we can imagine to dispatch, to give away much of our substance also to the poor and needy to make more haste,
but with their own Instruments At hand, boil them all in haste, take the quickest course we can imagine to dispatch, to give away much of our substance also to the poor and needy to make more haste,
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away with Nets, come Christ, fish who will for them, they'l follow Christ, not so much as stay to draw up their Nets, be what will in them they care not;
away with Nets, come christ, Fish who will for them, They'll follow christ, not so much as stay to draw up their Nets, be what will in them they care not;
to entangle us in strange knots and obligations, in vexations and disquiets, in fears and dangers, to entangle silly souls beside in vanities and follies?
to entangle us in strange knots and obligations, in vexations and disquiets, in fears and dangers, to entangle silly Souls beside in vanities and follies?
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Nay, this very body it self is but a net that entangles the soul, and the rational soul it self too we too often make but a net to catch flies, petty buzzing knowledges only, few solid sober thoughts;
Nay, this very body it self is but a net that entangles the soul, and the rational soul it self too we too often make but a net to catch flies, Petty buzzing knowledges only, few solid Sobrium thoughts;
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And are not these pretty pieces think you now to stand so much upon the leaving? That we will rather leave our Masters service than these broken nets that will bring us up nothing but slime & mud, a few fins and scales, a few sticks and weeds, a few stones and gravel, things only that will dirty us,
And Are not these pretty Pieces think you now to stand so much upon the leaving? That we will rather leave our Masters service than these broken nets that will bring us up nothing but slime & mud, a few fins and scales, a few sticks and weeds, a few stones and gravel, things only that will dirty us,
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Are not these fine things to quit heaven for? Oh blessed Saint of the day, that we could but leave these nets as thou didst thine, that nothing might any longer entangle us,
are not these fine things to quit heaven for? O blessed Saint of the day, that we could but leave these nets as thou didst thine, that nothing might any longer entangle us,
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but that we must know we cannot follow him if we cast not off our inordinate affections to all of these, use them as if we used them not, enjoy them as if we had them not;
but that we must know we cannot follow him if we cast not off our inordinate affections to all of these, use them as if we used them not, enjoy them as if we had them not;
Worldly honour may consist with Christs, our greatest estates with the true riches, our lawful busiest Vocations with his service, our secular learning with heavenly knowledge, the care of our bodies with the salvation of our souls, our lives with his death;
Worldly honour may consist with Christ, our greatest estates with the true riches, our lawful Busiest Vocations with his service, our secular learning with heavenly knowledge, the care of our bodies with the salvation of our Souls, our lives with his death;
many who have in strange austerities and mortifications neglected, nay, crucified their bodies, and others that have run to death as to a wedding, that so they might the easier follow,
many who have in strange austerities and mortifications neglected, nay, Crucified their bodies, and Others that have run to death as to a wedding, that so they might the Easier follow,
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Et omnia deserit qui voluntatem habendi deserit, says St. Hierom; he also verily forsakes all, that desires none, nothing but Iesus Christ, who has crucified the flesh with the affections and lusts,
Et omnia deserit qui voluntatem habendi deserit, Says Saint Hieronymus; he also verily forsakes all, that Desires none, nothing but Iesus christ, who has Crucified the Flesh with the affections and Lustiest,
Otherwise, let every man, says the Apostle, abide in the Calling wherein he is called, and stir not from his station but when he may lawfully and orderly be made free from it.
Otherwise, let every man, Says the Apostle, abide in the Calling wherein he is called, and stir not from his station but when he may lawfully and orderly be made free from it.
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'Tis not presently from the Counter to the Desk, from the Loom into the Pulpit, from the Shop into the Church, from our Nets to our Books, from secular Trades to the holy Function that we are to run, there is something more than so when the Apostle bids men stay and continue in their Callings.
It's not presently from the Counter to the Desk, from the Loom into the Pulpit, from the Shop into the Church, from our Nets to our Books, from secular Trades to the holy Function that we Are to run, there is something more than so when the Apostle bids men stay and continue in their Callings.
And to follow Christ is not only to be Apostles and Teachers, for who then shall there be to be taught? And to satisfie all from the example in the Text, this is the third time of St. Andrews being call'd.
And to follow christ is not only to be Apostles and Teachers, for who then shall there be to be taught? And to satisfy all from the Exampl in the Text, this is the third time of Saint Andrews being called.
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thirdly, and St. Mark i. 17. to the Apostleship; so many steps even these here made ere they came to be Apostles, and not till now threw they quite away their nets to return no more unto them.
Thirdly, and Saint Mark i. 17. to the Apostleship; so many steps even these Here made ere they Come to be Apostles, and not till now threw they quite away their nets to return no more unto them.
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And I know they will say as much of the Hermits of the Desart, and the Brethren of the Cloyster, that (though they have done what they dare not think for Christ) yet they have not followed him.
And I know they will say as much of the Hermit's of the Desert, and the Brothers of the Cloister, that (though they have done what they Dare not think for christ) yet they have not followed him.
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For if we but examine what was their following in the Text, and the grounds of their so doing, (as we shall anon) it will appear quickly whom they seek, what they follow too, who pretend only,
For if we but examine what was their following in the Text, and the grounds of their so doing, (as we shall anon) it will appear quickly whom they seek, what they follow too, who pretend only,
Christ it was he follow'd, for this Him is He. (1.) Not his own profit sure, he could hope for little from him who had not where to lay his own head. (2.) Not his ease and pleasure in his company, who was always hungring and thirsting;
christ it was he followed, for this Him is He. (1.) Not his own profit sure, he could hope for little from him who had not where to lay his own head. (2.) Not his ease and pleasure in his company, who was always hungering and thirsting;
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and yet nor place nor time to rest in, not to sleep but he must be awak'd as soon almost as he is laid down. (3.) Not his own honour certainly under a Master who was the most rejected and despised of men,
and yet nor place nor time to rest in, not to sleep but he must be awaked as soon almost as he is laid down. (3.) Not his own honour Certainly under a Master who was the most rejected and despised of men,
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1. He followed him with his body, gives himself to be one of his menial Servants and continual Attendants, content with such course fare and cloathing,
1. He followed him with his body, gives himself to be one of his menial Servants and continual Attendants, content with such course fare and clothing,
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2. He followed him with his mind, gave up his understanding to be informed, his will to be directed, his affections to be ordered by his Doctrine and Precepts;
2. He followed him with his mind, gave up his understanding to be informed, his will to be directed, his affections to be ordered by his Doctrine and Precepts;
followed him so chearfully to that, that says St. Bernard and the Story of him, He seeing the Cross afar off thus joyfully saluted it, Salve crux diu desiderata & jam concupiscenti animo praparata,
followed him so cheerfully to that, that Says Saint Bernard and the Story of him, He seeing the Cross afar off thus joyfully saluted it, Salve crux Diu desiderata & jam concupiscenti animo praparata,
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and having so prepared our selves, to conform our selves presently, after his example, to humility, to patience, to meekness, to doing good, to obedience, to acts of mercy, to fastings, to watchings, to praying, to any hardship or affliction;
and having so prepared our selves, to conform our selves presently, After his Exampl, to humility, to patience, to meekness, to doing good, to Obedience, to acts of mercy, to Fastings, to watchings, to praying, to any hardship or affliction;
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and orders, and obediences that they have traced us, and to be content to part with any thing, with all our own magnified imaginations, all our own desires, our goods,
and order, and obediences that they have traced us, and to be content to part with any thing, with all our own magnified Imaginations, all our own Desires, our goods,
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to follow our own proud hearts and giddy heads, and not him that they here followed, who followed him not, either as Disciples, or Apostles without good ground. Let's else examine it.
to follow our own proud hearts and giddy Heads, and not him that they Here followed, who followed him not, either as Disciples, or Apostles without good ground. Let's Else examine it.
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In secret he tells Pilate he had said nothing, St. Iohn xviii. 20. All the people could bear witness to his doings, that his Followers might know for ever he would have none to enter into such offices without a solemn and publick calling.
In secret he tells Pilate he had said nothing, Saint John xviii. 20. All the people could bear witness to his doings, that his Followers might know for ever he would have none to enter into such Offices without a solemn and public calling.
and Preachers of that Doctrine, not without a publick and particular ordination and authority, that shall equivalently say as he did to these Brothers in the verse before the Text, Follow me and I will make you fishers of men.
and Preachers of that Doctrine, not without a public and particular ordination and Authority, that shall equivalently say as he did to these Brother's in the verse before the Text, Follow me and I will make you Fishers of men.
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or any Ministers but those Teachers and Preachers who from him and his Apostles derive their power, the Bishops and Fathers of his Church, would not with so much solemnity,
or any Ministers but those Teachers and Preachers who from him and his Apostles derive their power, the Bishops and Father's of his Church, would not with so much solemnity,
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so ceremoniously, so publickly, so punctually have thus ordained those whom he intended should be in nearer attendance to him than others, to whom he would commit the preaching of his Gospel, and the dispensation of his Ordinances to the world. This is not all:
so ceremoniously, so publicly, so punctually have thus ordained those whom he intended should be in nearer attendance to him than Others, to whom he would commit the preaching of his Gospel, and the Dispensation of his Ordinances to the world. This is not all:
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and though the pretence be to stay the falling Ark, the Church from perishing for want of teaching, his sin is Uzzahs, that touches holy things without this double Commission, Perez Vzzah is his place;
and though the pretence be to stay the falling Ark, the Church from perishing for want of teaching, his since is Uzzahs, that touches holy things without this double Commission, Perez Uzzah is his place;
that neither being enabled within, nor from without, or within and not from without, or without only and not from within, whom God has not given both inward abilities and outward calling to the handling of his holy mysteries and dispensations.
that neither being enabled within, nor from without, or within and not from without, or without only and not from within, whom God has not given both inward abilities and outward calling to the handling of his holy Mysteres and dispensations.
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It is the Messias, it is the Christ, says St. Andrew to his Brother Simon, St. Iohn i. 41. And so stands the case, they can no longer tend his business and their nets together.
It is the Messias, it is the christ, Says Saint Andrew to his Brother Simon, Saint John i. 41. And so Stands the case, they can no longer tend his business and their nets together.
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To the meer knowledge of him they were called first in that place of St. Iohn; to a nearer familiarity, St. Luke v. where though they leave their nets,
To the mere knowledge of him they were called First in that place of Saint John; to a nearer familiarity, Saint Lycia v. where though they leave their nets,
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I speak this for that too many leave their nets, their business, their work, and bestow themselves and theirs upon things that are not him, nor his; upon false Christs, upon deceivers, upon such as, what ever shew they make, will be found upon examination to seek their own, and not Jesus Christ.
I speak this for that too many leave their nets, their business, their work, and bestow themselves and theirs upon things that Are not him, nor his; upon false Christ, upon deceivers, upon such as, what ever show they make, will be found upon examination to seek their own, and not jesus christ.
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'Tis fit we should look it be Christ indeed, not our own ends, not leave catching fishes to go lead silly women captive laden more with sins than ever St. Andrews Net with Fishes.
It's fit we should look it be christ indeed, not our own ends, not leave catching Fish to go led silly women captive laden more with Sins than ever Saint Andrews Net with Fish.
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If it be for some new device of late, which our Fathers have not known, which Christs Church has not received, some new sprung pattern in the Mount, it is some New Christs, not the old ones, some false ones, not the only true ones, who being God blessed for ever is always like himself.
If it be for Some new device of late, which our Father's have not known, which Christ Church has not received, Some new sprung pattern in the Mount, it is Some New Christ, not the old ones, Some false ones, not the only true ones, who being God blessed for ever is always like himself.
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He that leaves any thing to follow those new calls or callers, either to be a Teacher or a follower of them, had better keep his nets though broken ones.
He that leaves any thing to follow those new calls or callers, either to be a Teacher or a follower of them, had better keep his nets though broken ones.
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So our obedience to be ready, sincere, and upright when we can perform and are required it by Christ and those that under him have the commission to call us to it,
So our Obedience to be ready, sincere, and upright when we can perform and Are required it by christ and those that under him have the commission to call us to it,
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or command it for his service, or his Churches, and we not to undertake it till we find our selves truly enabled, rightly called, and uprightly intending in it.
or command it for his service, or his Churches, and we not to undertake it till we find our selves truly enabled, rightly called, and uprightly intending in it.
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And to keep St. Andrews Feast, to give our selves up to this obedience, we must remember Christs Advent to us, that we cannot follow till he first come to us, acknowledge all our motion is from his.
And to keep Saint Andrews Feast, to give our selves up to this Obedience, we must Remember Christ Advent to us, that we cannot follow till he First come to us, acknowledge all our motion is from his.
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his tatter'd Nets as much all his living as the others Lands and Seas are his; and the poor man can as hardly part with his rags and clouts, his leather bottle, his mouldy bread,
his tattered Nets as much all his living as the Others Lands and Seas Are his; and the poor man can as hardly part with his rags and clouts, his leather Bottle, his mouldy bred,
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Yet that I may not seem to leave you upon too hard a task to scare you from following Christ, I shall now tell you, you may keep all, and yet leave your nets.
Yet that I may not seem to leave you upon too hard a task to scare you from following christ, I shall now tell you, you may keep all, and yet leave your nets.
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Cast but off the Networks, the catching desires of the flesh and world, and so you also may be said to have left your nets. And having so weaned your souls from inordinate affections to things below;
Cast but off the Networks, the catching Desires of the Flesh and world, and so you also may be said to have left your nets. And having so weaned your Souls from inordinate affections to things below;
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and immortality, and eternal life, and by following him shall undoubtedly come at last out of this Sea of toil and misery, where there is nothing but broken nets,
and immortality, and Eternal life, and by following him shall undoubtedly come At last out of this Sea of toil and misery, where there is nothing but broken nets,
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and followed him without delay, grant unto us all, that we being called by thy holy Word may forthwith give •ver our selves obediently to fulfil thy holy Commandments;
and followed him without Delay, grant unto us all, that we being called by thy holy Word may forthwith give •ver our selves obediently to fulfil thy holy commandments;
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that we may cast away the works of darkness, and put upon us the armour of light now in the time of this mortal life (in the which thy Son Iesus Christ came to visit us with great humility) that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead, we may rise to the life immortal through him who liveth and reigneth with thee and the Holy Ghost now and ever.
that we may cast away the works of darkness, and put upon us the armour of Light now in the time of this Mortal life (in the which thy Son Iesus christ Come to visit us with great humility) that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead, we may rise to the life immortal through him who lives and Reigneth with thee and the Holy Ghost now and ever.
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For I know not, but methinks as much as we talk of peace, and write it in the front of our Petitions and Projects I am afraid our hearts are not right to it, it rules not there.
For I know not, but methinks as much as we talk of peace, and write it in the front of our Petitions and Projects I am afraid our hearts Are not right to it, it rules not there.
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'Tis St. Pauls request here in the Text, or his command rather to the Colossianss, yet the better to commend it home to you, I shall divide it into two parts:
It's Saint Paul's request Here in the Text, or his command rather to the Colossianss, yet the better to commend it home to you, I shall divide it into two parts:
If you will draw the Motion into smaller parcels, for six things the Motion is: (1.) For peace; (2.) For the peace of God; (3.) For the Rule and Dominion of it; (4.) For a place for it to rule in, our hearts. (5.) For the manifestation and expression of it in NONLATINALPHABET ▪ by being gracious and compliant,
If you will draw the Motion into smaller parcels, for six things the Motion is: (1.) For peace; (2.) For the peace of God; (3.) For the Rule and Dominion of it; (4.) For a place for it to Rule in, our hearts. (5.) For the manifestation and expression of it in ▪ by being gracious and compliant,
for our being NONLATINALPHABET again in the common sense, that we would be thankful for it. Let the peace of God rule in your hearts, and be ye mild and gracious, or be ye thankful.
for our being again in the Common sense, that we would be thankful for it. Let the peace of God Rule in your hearts, and be you mild and gracious, or be you thankful.
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you are Christians, that is, the sons of peace, let peace therefore rule among you. (2.) 'Tis that also which ye are called to, and let it therefore rule. (3.) In one body ye are too, let it therefore rule your hearts into one also. (4.) Into this body ye came not by chance, came not of your selves, NONLATINALPHABET, ye were called into it, God brought you, brought you lately to it.
you Are Christians, that is, the Sons of peace, let peace Therefore Rule among you. (2.) It's that also which you Are called to, and let it Therefore Rule. (3.) In one body you Are too, let it Therefore Rule your hearts into one also. (4.) Into this body you Come not by chance, Come not of your selves,, you were called into it, God brought you, brought you lately to it.
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Thus I have given you the Text in Parts, which all together give you this in the sum, that it lies as a duty upon us all to let peace rule among us, to endeavour by all means that it may, to use all arguments for it that we can both to our selves and others,
Thus I have given you the Text in Parts, which all together give you this in the sum, that it lies as a duty upon us all to let peace Rule among us, to endeavour by all means that it may, to use all Arguments for it that we can both to our selves and Others,
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God is for it, he is the God of peace, Rom. xv. 33. Christ is for it, he both commanded and bequeathed it, St. Iohn xiv. 27. St. Mark ix. 50. The Apostles are for it one after another, St. Paul, St. Iames, St. Iohn, St. Peter, St. Iude, they all commend it, 1 Thes. v. 13. St. Iam. iii. 18. 1 Pet. iii. 11. 2 Iohn 3. Iude 4. The Prophets before them were for it, they proclaimed it, Isa. ix. 7. Ier. xiv. 13. Ezek. xxxvii. 26. Hag. ii. 9. Zech. ix. 10. Mal. ii. 5. The Angels are for it, they bring and sing it, St. Luke ii. 14. All good men are for it:
God is for it, he is the God of peace, Rom. xv. 33. christ is for it, he both commanded and bequeathed it, Saint John xiv. 27. Saint Mark ix. 50. The Apostles Are for it one After Another, Saint Paul, Saint James, Saint John, Saint Peter, Saint Iude, they all commend it, 1 Thebes v. 13. Saint Iam. iii. 18. 1 Pet. iii. 11. 2 John 3. Iude 4. The prophets before them were for it, they proclaimed it, Isaiah ix. 7. Jeremiah xiv. 13. Ezekiel xxxvii. 26. Hag. ii. 9. Zechariah ix. 10. Malachi ii. 5. The Angels Are for it, they bring and sing it, Saint Lycia ii. 14. All good men Are for it:
Nay, though, with Hezekiah, in other things it go hard with them, yet that's good for all that, Isa. xxxix. 8. 2 Kings xx. 19. Good and pleasant also, Psal. cxxxi. 1. Many good things are not so, fasting,
Nay, though, with Hezekiah, in other things it go hard with them, yet that's good for all that, Isaiah xxxix. 8. 2 Kings xx. 19. Good and pleasant also, Psalm cxxxi. 1. Many good things Are not so, fasting,
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Glory, and honour, grace, and mercy, and truth, life, and plenty, and joy are in their several turns joyn'd with it, you may so read them ever and anon, Rom. ii. 10. Tit. i. 4. Ier. xxxiii. 6. Zach. viii. 16. To wish us peace, is to wish us all;
Glory, and honour, grace, and mercy, and truth, life, and plenty, and joy Are in their several turns joined with it, you may so read them ever and anon, Rom. ii. 10. Tit. i. 4. Jeremiah xxxiii. 6. Zach viii. 16. To wish us peace, is to wish us all;
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Now what's that? A Peace it is, (1.) that is joyn'd with righteousness, Rom. xiv. 17. in which the fruit of righteousness is sown, Isa. iii. 18. Not such a Peace,
Now what's that? A Peace it is, (1.) that is joined with righteousness, Rom. xiv. 17. in which the fruit of righteousness is sown, Isaiah iii. 18. Not such a Peace,
and one Lot among them, but the business is to lay wait for bloud, and lurk privily for the Innocent without cause, that they may find their precious substance,
and one Lot among them, but the business is to lay wait for blood, and lurk privily for the Innocent without cause, that they may find their precious substance,
and of the knowledge of the Son of God, Eph. iv. 13. Diversities of Faiths and of Opinions, however they may seem to knit sometimes in an outward Community, cannot yet challenge to that external agreement the title of the peace of God.
and of the knowledge of the Son of God, Ephesians iv. 13. Diversities of Faiths and of Opinions, however they may seem to knit sometime in an outward Community, cannot yet challenge to that external agreement the title of the peace of God.
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as there is but one Lord, so there is but one Faith, says our Apostle, Eph. iv. 5. where there is more, the unity of the Spirit will not be kept, the bond of peace (whatever is pretended for the Prophecying liberty) will not hold them together,
as there is but one Lord, so there is but one Faith, Says our Apostle, Ephesians iv. 5. where there is more, the unity of the Spirit will not be kept, the bound of peace (whatever is pretended for the Prophesying liberty) will not hold them together,
then also when, for ought we know, we have given them no offence, though they have taken it, St. Mat. v. 24. Sends us the world throughout to make peace,
then also when, for ought we know, we have given them no offence, though they have taken it, Saint Mathew v. 24. Sends us the world throughout to make peace,
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and yet cry, Is it not for peace? But let these men remember there was one both the Author and Example of our peace, that being reviled, reviled not again, that could hold his peace before the Sheerers, and Murtherers, though they fly daily in the faces of them that seek their prosperity and peace,
and yet cry, Is it not for peace? But let these men Remember there was one both the Author and Exampl of our peace, that being reviled, reviled not again, that could hold his peace before the Shearers, and Murderers, though they fly daily in the faces of them that seek their Prosperity and peace,
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That's our third Motion, the third Particular of the Text for the Rule of peace. 3. The word that is here translated Rule has much more in it, several senses.
That's our third Motion, the third Particular of the Text for the Rule of peace. 3. The word that is Here translated Rule has much more in it, several Senses.
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And peace it self being of so large a notion, and so general a concernment, I may, I hope, take the liberty to use as many of them as will serve my turn.
And peace it self being of so large a notion, and so general a concernment, I may, I hope, take the liberty to use as many of them as will serve my turn.
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Envy would carry it, Anger would over-bear it, Discontent would order it, Pride would decide it, Honour would dispose it, Interest would drive the trade, Lust would sway it, Covetousness would have all, Peevishness would have more;
Envy would carry it, Anger would overbear it, Discontent would order it, Pride would decide it, Honour would dispose it, Interest would drive the trade, Lust would sway it, Covetousness would have all, Peevishness would have more;
Nay, not only over the passions let peace bear rule, but even among the vertues, There NONLATINALPHABET in the second sense, palmam ferat, let her wear the Crown, bear away the Prize.
Nay, not only over the passion let peace bear Rule, but even among the Virtues, There in the second sense, Palmam ferat, let her wear the Crown, bear away the Prize.
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[ For NONLATINALPHABET is from NONLATINALPHABET, to knit together, and so fits NONLATINALPHABET the bond there as well as does NONLATINALPHABET and NONLATINALPHABET here fits NONLATINALPHABET as well as love does there also:
[ For is from, to knit together, and so fits the bound there as well as does and Here fits as well as love does there also:
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He is the perfectest Christian that is most for peace, and he only conquers (what side soever at any time prevails) who makes peace, or does most for it.
He is the perfectest Christian that is most for peace, and he only conquers (what side soever At any time prevails) who makes peace, or does most for it.
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But as peace must rule our passions, and crown our vertues, so it would do well to decide our controversies, the third sense of NONLATINALPHABET, dijudicet, or determinet. If controversies or differences arise among us (as rise they will) let us first consider calmly on them, weigh them without passion, discuss them without noise, treat of them without heat;
But as peace must Rule our passion, and crown our Virtues, so it would do well to decide our controversies, the third sense of, dijudicet, or determinet. If controversies or differences arise among us (as rise they will) let us First Consider calmly on them, weigh them without passion, discuss them without noise, Treat of them without heat;
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Keep thy Faith and Opinion to thy self, Rom. xiv. 22. trouble neither thy weak nor thy strong Brother with them, disturb not the peace of the Church about them,
Keep thy Faith and Opinion to thy self, Rom. xiv. 22. trouble neither thy weak nor thy strong Brother with them, disturb not the peace of the Church about them,
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the peace of the Church is commonly (I may say always) more considerable than the question, and he determines best, that either determines, or is determined for peace.
the peace of the Church is commonly (I may say always) more considerable than the question, and he determines best, that either determines, or is determined for peace.
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To do this the better I shall give a fourth signification of NONLATINALPHABET Hesych. Medius sit vel arbiter, let there be a Moderator or Mediator made to moderate the contention.
To do this the better I shall give a fourth signification of Hesych. Medius sit vel arbiter, let there be a Moderator or Mediator made to moderate the contention.
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The Apostle St. Paul was very careful of it when he spent two several Chapters to the Corinthians, the xii. and xiv. of his first Epistle to prescribe it.
The Apostle Saint Paul was very careful of it when he spent two several Chapters to the Corinthians, the xii. and xiv. of his First Epistle to prescribe it.
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It makes us merry, it makes us glad, stills all the grudges that rise within us, all the quarrels that rise without us, every thing that would disturb our quiet.
It makes us merry, it makes us glad, stills all the grudges that rise within us, all the quarrels that rise without us, every thing that would disturb our quiet.
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Nothing so glad, so merry as the soul that dwels in peace, where peace keeps Court, which is reconciled to God, at odds with no man, in amity with all:
Nothing so glad, so merry as the soul that dwells in peace, where peace keeps Court, which is reconciled to God, At odds with no man, in amity with all:
If the peace of God rule truly in us, it must over-rule our passions, it must advance our vertues, it must decide our differences, it must compose our quarrels, it must work us into order,
If the peace of God Rule truly in us, it must overrule our passion, it must advance our Virtues, it must decide our differences, it must compose our quarrels, it must work us into order,
we should hear no whispers against the Government of Church or State, no feigned jealousies of Superstition coming in, no talk of, I know not what, Persecution coming on, no canting of sad times at hand, no suggesting of vain fears, no fomenting all distates, no reviving those wretched Principles and pretences that first ruin'd all our peace and quiet, no scattering Libels and wonders up and down to amuse the people,
we should hear no whispers against the Government of Church or State, no feigned jealousies of Superstition coming in, no talk of, I know not what, Persecution coming on, no canting of sad times At hand, no suggesting of vain fears, no fomenting all distates, no reviving those wretched Principles and pretences that First ruined all our peace and quiet, no scattering Libels and wonders up and down to amuse the people,
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These are not the words of such as seek the peace of Sion, or heartily pray for the peace of Hierusalem. They are not the words of peace (my Brethren) not the ways of it,
These Are not the words of such as seek the peace of Sion, or heartily pray for the peace of Jerusalem. They Are not the words of peace (my Brothers) not the ways of it,
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To raise needless scruples, to canvase every word and tittle, to make a noise and puther about every trifle, to flutter and keep a stir as if we had much to say, to make it out in number where it wants in weight, to write and scrible over old objections answered over and over a thousand times, to talk of peace,
To raise needless scruples, to canvas every word and tittle, to make a noise and puther about every trifle, to flutter and keep a stir as if we had much to say, to make it out in number where it Wants in weight, to write and scribble over old objections answered over and over a thousand times, to talk of peace,
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Would we but lay down our interests, our envies, our animosities, our prejudices, our pride, our humours, the justifying our selves and doings, the glory we take in a false constancy, that Magisterial conceit we have of our own judgment,
Would we but lay down our interests, our envies, our animosities, our prejudices, our pride, our humours, the justifying our selves and doings, the glory we take in a false constancy, that Magisterial conceit we have of our own judgement,
But if we stand upon punctilio's, and will not pray but in our own words, will not worship God unless we may do it in what Form we list our selves, will no• appear in the Congregation unless it be in one of our own gathering or choosing, will quit the Church rather than an humour; if the Church musick and harmony must drive all concord and agreement out of doors,
But if we stand upon punctilio's, and will not pray but in our own words, will not worship God unless we may do it in what From we list our selves, will no• appear in the Congregation unless it be in one of our own gathering or choosing, will quit the Church rather than an humour; if the Church music and harmony must drive all concord and agreement out of doors,
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if the very sign of the Cross of Christ, by which we were reconciled, for by his Cross it was, says the Apostle, must needs be made an Argument against all reconcilement, 'tis a sign we have no hearts for peace, our hearts are not at all for it, who may have it at so easie a rate, upon so handsom terms,
if the very Signen of the Cross of christ, by which we were reconciled, for by his Cross it was, Says the Apostle, must needs be made an Argument against all reconcilement, it's a Signen we have no hearts for peace, our hearts Are not At all for it, who may have it At so easy a rate, upon so handsome terms,
The Apostle says it fuller in ver. 12, 13. beseeches us to be tender and compassionate, meek and humble, patient and long-suffering, forbearing and forgiving. These are the best symptomes and expressions of peaces ruling.
The Apostle Says it fuller in ver. 12, 13. Beseeches us to be tender and compassionate, meek and humble, patient and long-suffering, forbearing and forgiving. These Are the best symptoms and expressions of peaces ruling.
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To look always austere and muddy, to carry scorn and superciliousness in the countenance, to be unsociable and untractable, to run as far contrary as is possible, to receive or joyn with none but upon our own conditions,
To look always austere and muddy, to carry scorn and superciliousness in the countenance, to be unsociable and untractable, to run as Far contrary as is possible, to receive or join with none but upon our own conditions,
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and reject all that look, and speak, and understand not just as we do our selves, is so far from the paths of peace, that I shall not stick to call it an open defiance of all the World. Yet such men there are;
and reject all that look, and speak, and understand not just as we do our selves, is so Far from the paths of peace, that I shall not stick to call it an open defiance of all the World. Yet such men there Are;
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who the more is yielded, the less they are satisfied, the more graciously they are dealt with, the more averse and froward they are to a reconcilement;
who the more is yielded, the less they Are satisfied, the more graciously they Are dealt with, the more averse and froward they Are to a reconcilement;
Peace so great a blessing, that Nil dulcius audiri, nil delectabilius concupisci, nil utilius possideri, as one under St. Augustines name expresses it;
Peace so great a blessing, that Nil Dulcet audiri, nil delectabilius concupisci, nil Utilius possideri, as one under Saint Augustine's name Expresses it;
when we were almost out of call, some of us in very remote parts of the earth, some of us in dark corners at home, some of us in dungeons, some in dust almost, ready to go down into it,
when we were almost out of call, Some of us in very remote parts of the earth, Some of us in dark corners At home, Some of us in dungeons, Some in dust almost, ready to go down into it,
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and be covered with it, calling us all together out of our several graves, as it were, into a new life, restoring us our head, and uniting it to the members, is so transcendent a mercy to us, that we can never be sufficiently thankful.
and be covered with it, calling us all together out of our several graves, as it were, into a new life, restoring us our head, and uniting it to the members, is so transcendent a mercy to us, that we can never be sufficiently thankful.
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Yet that we may be somewhat thankful though, what is it to be thankful? I shall give you it in brief, (for I cannot be long) and leave you to enlarge it.
Yet that we may be somewhat thankful though, what is it to be thankful? I shall give you it in brief, (for I cannot be long) and leave you to enlarge it.
and all that is ours henceforward daily to his service; to offer up our souls and bodies, and what else is ours, as peace offerings, and sacrifices of thanksgivings;
and all that is ours henceforward daily to his service; to offer up our Souls and bodies, and what Else is ours, as peace offerings, and Sacrifices of thanksgivings;
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thus bringing home our Prince and our Peace, and that not with thunder and lightning to punish or upbraid us for our former sins, not in a storm and tempest to fright us with a mercy, not with fire and sword to embitter the blessing,
thus bringing home our Prince and our Peace, and that not with thunder and lightning to Punish or upbraid us for our former Sins, not in a storm and tempest to fright us with a mercy, not with fire and sword to embitter the blessing,
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Ye are (1.) called, called (2.) to it, ye (3.) are one body, called (4) into that too, can neither be (5.) Grati, nor (6.) Gratiosi, can neither be thankful,
You Are (1.) called, called (2.) too it, you (3.) Are one body, called (4) into that too, can neither be (5.) Grati, nor (6.) Gratiosi, can neither be thankful,
NONLATINALPHABET the Adjective from NONLATINALPHABET is so taken, 1 Cor. i. 2. Rom. i. 6. and the Verb it self in several places may bear it too, Eph. iv. 1. and 4. Gal. i. 6. Now to be Christians is to be the Sons and Servants of the God of peace, a very good reason, that, that the Son should be like the Father, the Servant be as his Master is.
the Adjective from is so taken, 1 Cor. i. 2. Rom. i. 6. and the Verb it self in several places may bear it too, Ephesians iv. 1. and 4. Gal. i. 6. Now to be Christians is to be the Sons and Servants of the God of peace, a very good reason, that, that the Son should be like the Father, the Servant be as his Master is.
Let there be no strife I pray thee between me and thee, or between my heardsmen and thy heardsmen, for we be brethren, Gen. xiii 8. It is the same for us but with some advantage.
Let there be no strife I pray thee between me and thee, or between my Herdsmen and thy Herdsmen, for we be brothers, Gen. xiii 8. It is the same for us but with Some advantage.
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For if the Servants should not disagree when their Masters are brethren, because they are so, much less should they when they all have but one Master, and themselves are brethren.
For if the Servants should not disagree when their Masters Are brothers, Because they Are so, much less should they when they all have but one Master, and themselves Are brothers.
none of the People; but the chief Shepherds, the great Pastors (however) they should think upon their Callings better than to fall out one with another.
none of the People; but the chief Shepherd's, the great Pastors (however) they should think upon their Callings better than to fallen out one with Another.
As the Elect of God, dearly beloved, says St. Paul, ver. 12. you must not, you must forbear, you must forgive, ver. 14. 'Tis the best way to make your Calling and Election sure, to assure your selves and the world (after all this) that ye are Christians.
As the Elect of God, dearly Beloved, Says Saint Paul, ver. 12. you must not, you must forbear, you must forgive, ver. 14. It's the best Way to make your Calling and Election sure, to assure your selves and the world (After all this) that you Are Christians.
The Servant that fell a beating his fellow-servants was but an Hypocrite. I am sure he had his portion given him among them, St. Mat. xxiv. 49. was cut asunder because he would joyn no better.
The Servant that fell a beating his Fellow servants was but an Hypocrite. I am sure he had his portion given him among them, Saint Mathew xxiv. 49. was Cut asunder Because he would join no better.
But (2.) they are particularly called to that. So the Apostle, Ye are called unto peace, 1 Cor. vii. 15. Why? Then let every man wherein he is called therein abide, ver. 20. even in this sense too, every man stick to his Calling,
But (2.) they Are particularly called to that. So the Apostle, You Are called unto peace, 1 Cor. vii. 15. Why? Then let every man wherein he is called therein abide, ver. 20. even in this sense too, every man stick to his Calling,
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for 'tis a holy one, 1 Tim. i. 9. we told you so just now, 'tis a heavenly one, Heb. iii. 1. peace dwells for ever there, no jars, no discords among the Saints or Angels.
for it's a holy one, 1 Tim. i. 9. we told you so just now, it's a heavenly one, Hebrew iii. 1. peace dwells for ever there, no jars, no discords among the Saints or Angels.
Mark the end of it, else, says the Apostle, for if ye bite and devour one another, take heed ye be not consumed one of another, ver. 15. Indeed, ye will;
Mark the end of it, Else, Says the Apostle, for if you bite and devour one Another, take heed you be not consumed one of Another, ver. 15. Indeed, you will;
the least scratch with a nail, or the prick of a pin, or the touch of a thorn may by the ignorance or cunning, neglect or ill managing of a heady Chirurgeon be improved into a Gangrene, or a wound that may make the heart ake,
the least scratch with a nail, or the prick of a pin, or the touch of a thorn may by the ignorance or cunning, neglect or ill managing of a heady Chirurgeon be improved into a Gangrene, or a wound that may make the heart ache,
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How has the body of Christ, the Church of God (of which we all are members) by the ill managing of a petty Controversie, through the negligence or ignorance sometimes of the Managers,
How has the body of christ, the Church of God (of which we all Are members) by the ill managing of a Petty Controversy, through the negligence or ignorance sometime of the Managers,
If we would but consider our own bodies, and learn thence from our own senses (as the Apostle would have us in the fore-cited Chapter) we could not be so stupid,
If we would but Consider our own bodies, and Learn thence from our own Senses (as the Apostle would have us in the forecited Chapter) we could not be so stupid,
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No man would divide his happiness who may enjoy it whole, much less divide it when he must lose it whole, divide from it and divide it from himself, least as for the divisions of Reuben, Judg. v. 15. so for this there should come nothing of it but grief of heart.
No man would divide his happiness who may enjoy it Whole, much less divide it when he must loose it Whole, divide from it and divide it from himself, least as for the divisions of Reuben, Judges v. 15. so for this there should come nothing of it but grief of heart.
Again, (2.) we are called into one body, says the Text, certainly not to make it two, or tear it asunder into more; we are call'd into one, to keep in one, to love, and live, and die together;
Again, (2.) we Are called into one body, Says the Text, Certainly not to make it two, or tear it asunder into more; we Are called into one, to keep in one, to love, and live, and die together;
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I may raise a third Argument if I read the words exactly as they are, without the indulgence of construing NONLATINALPHABET into NONLATINALPHABET, read it as we do, in one body ye are called, called all at a lump, all in a body at once.
I may raise a third Argument if I read the words exactly as they Are, without the indulgence of construing into, read it as we do, in one body you Are called, called all At a lump, all in a body At once.
However it was with the Colossians, whether called altogether, or by parcels, I am sure with us it was lately in uno corpore, the whole body of the Nation were called into one at once; Our happiness came all at a clap,
However it was with the colossians, whither called altogether, or by parcels, I am sure with us it was lately in Uno corpore, the Whole body of the nation were called into one At once; Our happiness Come all At a clap,
If we add for a fourth, as we may do well in a reflexion upon our selves, that we were called, who a little before seem'd cast away, call'd into a body who durst not for many years before appear in any, called into one, who were then scatter'd into many, call'd into one Church, into one Government, under one head;
If we add for a fourth, as we may do well in a reflection upon our selves, that we were called, who a little before seemed cast away, called into a body who durst not for many Years before appear in any, called into one, who were then scattered into many, called into one Church, into one Government, under one head;
And can we so far forget our selves as to undo our happiness, and divide again? Have the miseries of our late Dissensions so clearly slipt out of our memories,
And can we so Far forget our selves as to undo our happiness, and divide again? Have the misery's of our late Dissensions so clearly slipped out of our memories,
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or are the squadrons and divisions of armed troops so blessed a sight within our Quarters? If so, God has done us an injury to call us into one, to cease our wars,
or Are the squadrons and divisions of armed troops so blessed a sighed within our Quarters? If so, God has done us an injury to call us into one, to cease our wars,
and bring home peace and safety to our doors, and we do as good as tell him so whilst we either run our selves into divisions, raise them, or continue them.
and bring home peace and safety to our doors, and we do as good as tell him so while we either run our selves into divisions, raise them, or continue them.
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Nay, and all the blessings of peace, all Gods calling, and recalling us first and last out of sin, out of misery, out of confusions and destructions;
Nay, and all the blessings of peace, all God's calling, and recalling us First and last out of since, out of misery, out of confusions and destructions;
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the very name of Christians, and the uniting us again under one King and Church, are certainly no blessings in our judgments and opinions if we thus wilfully and contemptuously tear all in pieces rather than peaceably submit to their determinations for unity and order, where we have nothing to object,
the very name of Christians, and the uniting us again under one King and Church, Are Certainly no blessings in our Judgments and opinions if we thus wilfully and contemptuously tear all in Pieces rather than peaceably submit to their determinations for unity and order, where we have nothing to Object,
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I am loth to say what I must needs say now in the last place too, that they must needs be churlish and sullen as well as unthankful, no NONLATINALPHABET at all in them in the other sense neither, no mildness or softness, who aft•• all St. Pauls Arguments for peace and union will not be perswaded unto it:
I am loath to say what I must needs say now in the last place too, that they must needs be churlish and sullen as well as unthankful, no At all in them in the other sense neither, no mildness or softness, who aft•• all Saint Paul's Arguments for peace and Union will not be persuaded unto it:
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For when God, that here calls us unto peace, shall one day call us to an accompt how gracious and thankful we have been for his calling us to it, what we have done or not done towards it;
For when God, that Here calls us unto peace, shall one day call us to an account how gracious and thankful we have been for his calling us to it, what we have done or not done towards it;
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We might perhaps have easily come in at first, but now we have so long stood out, that 'tis not for our honour to retreat, they will call us Turn-coats and Apostates, and we shall lose the people quite.
We might perhaps have Easily come in At First, but now we have so long stood out, that it's not for our honour to retreat, they will call us Turncoats and Apostates, and we shall loose the people quite.
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And when our Governours and Superiours, call'd to the same accompt, shall be content to stand to our own confessions, that they imposed nothing but things Indifferent for Unity and Order.
And when our Governors and Superiors, called to the same account, shall be content to stand to our own confessions, that they imposed nothing but things Indifferent for Unity and Order.
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And if this be the business, as I fear it is too near it, I shall leave the whole World to judge whether peace truly rule in the hearts of those, who upon their own terms only seek it;
And if this be the business, as I Fear it is too near it, I shall leave the Whole World to judge whither peace truly Rule in the hearts of those, who upon their own terms only seek it;
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And now if we have any respect to our Christianity, any thoughts of our Vocation, any love to Unity, any consideration of Gods goodness, any kind of gratitude for his mercies,
And now if we have any respect to our Christianity, any thoughts of our Vocation, any love to Unity, any consideration of God's Goodness, any kind of gratitude for his Mercies,
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let the meekness of Christians, the remembrance of our Vocation, the Obligations to Unity, the endearments of Gods kindness, the reasonableness of gratitude, the hope of Gods favour,
let the meekness of Christians, the remembrance of our Vocation, the Obligations to Unity, the endearments of God's kindness, the reasonableness of gratitude, the hope of God's favour,
And, if the Preacher stir no further from the Text, than the Rechabites in it from the command of their Father, the Sermon is like to be no less; and to be heard accordingly.
And, if the Preacher stir no further from the Text, than the Rechabites in it from the command of their Father, the Sermon is like to be no less; and to be herd accordingly.
Because they Obeyed; for their Obedience. But to whom that? Obeyed your Father; Obedience to man. What was he? Your Father Ionadab, saith the Text. What power had he? All. Natural, Civil, Eccl•siastical.
Because they Obeyed; for their obedience. But to whom that? Obeyed your Father; obedience to man. What was he? Your Father Ionadab, Says the Text. What power had he? All. Natural, Civil, Eccl•siastical.
passes his word upon it, Thus saith the Lord: Engages his honour, as he is Lord; his power, as he is Lord of Hosts; his mercy, as the God of Israel, to make it good.
passes his word upon it, Thus Says the Lord: Engages his honour, as he is Lord; his power, as he is Lord of Hosts; his mercy, as the God of Israel, to make it good.
You have obeyed, kept, and done. (3.) From a Threefold Object: The Commandment of their Father, all his Precepts, and according to them all. (4.) From the Power or Person whom they obeyed; Ionadab their Father.
You have obeyed, kept, and done. (3.) From a Threefold Object: The Commandment of their Father, all his Precepts, and according to them all. (4.) From the Power or Person whom they obeyed; Ionadab their Father.
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and God therefore sets the Rechabites obedience upon record, that we may know what he likes, have a president to follow and do accordingly, we will, in the close of every several point of their obedience, examine our own;
and God Therefore sets the Rechabites Obedience upon record, that we may know what he likes, have a president to follow and do accordingly, we will, in the close of every several point of their Obedience, examine our own;
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or the Punishment of disobedience, by the rule of contraries, implied there, I shall so conclude in full desires, that, what God here says of the Rechabites, he may hereafter say of you, Because you have obeyed the Commandment of your Father,
or the Punishment of disobedience, by the Rule of contraries, implied there, I shall so conclude in full Desires, that, what God Here Says of the Rechabites, he may hereafter say of you, Because you have obeyed the Commandment of your Father,
Therefore thus saith the Lord of Hosts, the God of Israel, you shall not want a man to stand before me for ever. 1. You see my Method. I begin with the Approbation. The stile of it.
Therefore thus Says the Lord of Hosts, the God of Israel, you shall not want a man to stand before me for ever. 1. You see my Method. I begin with the Approbation. The style of it.
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And is it God indeed that speaks for Obedience, who is it then that speaks against it? What Spirit are they of? They pretend St. Pauls, Be ye not the servants of men, [ 1 Cor. vii. 13. ] 'Tis true, that:
And is it God indeed that speaks for obedience, who is it then that speaks against it? What Spirit Are they of? They pretend Saint Paul's, Be you not the Servants of men, [ 1 Cor. vii. 13. ] It's true, that:
He tells you so, [ St. Mat. xxii. 21. ] Render to Caesar the things which are Caesars, as well as to God the things which are Gods. He puts Caesar first too;
He tells you so, [ Saint Mathew xxii. 21. ] Render to Caesar the things which Are Caesars, as well as to God the things which Are God's He puts Caesar First too;
goes with it over and over again; Obedistis, Custodistis, Fecistis; thrice in a breath; takes notice of every tittle, fills the whole Chapter, almost every verse with it;
Goes with it over and over again; Obedistis, Custodistis, Fecistis; thrice in a breath; Takes notice of every tittle, fills the Whole Chapter, almost every verse with it;
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that he might have some ground to say of us what he does of them, Ye have obeyed. Which brings me the Parties into sight, whose Obedience is the ground of all this Approbation.
that he might have Some ground to say of us what he does of them, You have obeyed. Which brings me the Parties into sighed, whose obedience is the ground of all this Approbation.
And the first is from their Persons. Ye Rechabites. Every verse almost tells you it. They, Kenites, some say, descended from Iethro: Midianites by original, strangers from the Covenant;
And the First is from their Persons. You Rechabites. Every verse almost tells you it. They, Kenites, Some say, descended from Jethro: midianites by original, Strangers from the Covenant;
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'Tis another, that they excused neither Age, nor Sex. You: Who? We, our Wives, our Sons and our Daughters, ver. 8. Oh happy Family, where Obedience is thus taught by Authority, learned from Example, suck'd from the breasts;
It's Another, that they excused neither Age, nor Sex. You: Who? We, our Wives, our Sons and our Daughters, ver. 8. O happy Family, where obedience is thus taught by authority, learned from Exampl, sucked from the breasts;
women and children, after so many ages past over Ionadab, neither pleaded their Descent, nor their honour, nor their claim to the Covenant, nor their Age, nor their Sex, nor the Abrogation of Laws for Antiquity, but without any contrary Plea whatsoever generally submitted to all Obedience. Thus says God for them.
women and children, After so many ages passed over Ionadab, neither pleaded their Descent, nor their honour, nor their claim to the Covenant, nor their Age, nor their Sex, nor the Abrogation of Laws for Antiquity, but without any contrary Plea whatsoever generally submitted to all obedience. Thus Says God for them.
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mean men little enough to slip out at any hole; women do what they please; children are not old enough for any thing, but sin and disobedience. In Ecclesiasticals it is worse.
mean men little enough to slip out At any hold; women do what they please; children Are not old enough for any thing, but since and disobedience. In Ecclesiasticals it is Worse.
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Though it be a matter of Reverence enjoyn'd to God himself, Great ones are too good, Others too perverse, Women too tender, Children not of age, All too weakly to bend the knee,
Though it be a matter of reverence enjoined to God himself, Great ones Are too good, Others too perverse, Women too tender, Children not of age, All too weakly to bend the knee,
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so fellow-like, that, though our Fathers had not commanded the contrary, all the world would say, There is nothing like Reverence or Obedience in this.
so fellowlike, that, though our Father's had not commanded the contrary, all the world would say, There is nothing like reverence or obedience in this.
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Let me ask now, Had the Rechabites the Law of Nature to guide them, and have not we? Were not they a righteous off-spring as well as we? Had not they the tenderness of Wives and Children to plead for weakness of constitution and complexion (greater hinderances to their strict kind of life) as well as we? Could not they have pleaded antiquated Laws,
Let me ask now, Had the Rechabites the Law of Nature to guide them, and have not we? Were not they a righteous offspring as well as we? Had not they the tenderness of Wives and Children to plead for weakness of constitution and complexion (greater hindrances to their strict kind of life) as well as we? Could not they have pleaded antiquated Laws,
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I begin with the Inward. For without that, Outward Obedience is of short service, no continuance. Four Acts flow from it. To (1.) Hear; to (2.) Hearken;
I begin with the Inward. For without that, Outward obedience is of short service, no Continuance. Four Acts flow from it. To (1.) Hear; to (2.) Harken;
All point blank against those Four grounds of Disobedience, (1.) Vntractableness, (2.) Impatience, (3.) Pride, and (4.) Murmuring. To hear, that against Untractableness, that will not so much as endure the hearing.
All point blank against those Four grounds of Disobedience, (1.) Untractableness, (2.) Impatience, (3.) Pride, and (4.) Murmuring. To hear, that against Untractableness, that will not so much as endure the hearing.
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Promptitudo Obedientiae, that's the first commendation of their Obedience, the Readiness of it. Yet he will give you little that will not give you the hearing.
Promptitudo Obedientiae, that's the First commendation of their obedience, the Readiness of it. Yet he will give you little that will not give you the hearing.
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then forget thine own people and thy Fathers house, thy kindred and companions, that alliance that uses by a kind of faction to draw too often from obedience;
then forget thine own people and thy Father's house, thy kindred and Sodales, that alliance that uses by a kind of faction to draw too often from Obedience;
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To hearken then is to assent to, in Gods own phrase, [ 1 Sam. viii. 9. ] to leave all private relations and intentions, out of the meer desire of Obedience.
To harken then is to assent to, in God's own phrase, [ 1 Sam. viii. 9. ] to leave all private relations and intentions, out of the mere desire of obedience.
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nor their own commodities and conveniences, to hearken to their Father. This is Obedientiae Patientia, the Approbation of their Obedience by their Patience.
nor their own commodities and conveniences, to harken to their Father. This is Obedientiae Patientia, the Approbation of their obedience by their Patience.
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for just it is that he that will not trust his Superiours judgment (especially, where his own is as well inferiour as himself) should be deceived by himself,
for just it is that he that will not trust his Superiors judgement (especially, where his own is as well inferior as himself) should be deceived by himself,
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And so they are, mark it when you will, nataral brute beasts, says St. Peter. None more sensual, proud, devillish, so St. Iames finds them, [ Iam. iii. 15. ] than those that thus proudly cast off the yoke of submission and obedience.
And so they Are, mark it when you will, nataral brutus beasts, Says Saint Peter. None more sensual, proud, devilish, so Saint James finds them, [ Iam. iii. 15. ] than those that thus proudly cast off the yoke of submission and Obedience.
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and have we lost our Logick too, as well as our Obedience? The consent of wise, grave, learned Fathers (till you know where to find better) with any man not too high in his own conceit, is certainly of a value somewhat above his private imagination.
and have we lost our Logic too, as well as our obedience? The consent of wise, grave, learned Father's (till you know where to find better) with any man not too high in his own conceit, is Certainly of a valve somewhat above his private imagination.
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and are they deceived? And is it not as likely that you and he should be? Were they not as wise as you? As just as you? As devout as you? Have you reason,
and Are they deceived? And is it not as likely that you and he should be? Were they not as wise as you? As just as you? As devout as you? Have you reason,
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To think then that you may not as easily be deceived, does it not look like pride? And is not Pride enough to blind you from seeing truth? 'Tis true, your Governours are not infallible, no more are you.
To think then that you may not as Easily be deceived, does it not look like pride? And is not Pride enough to blind you from seeing truth? It's true, your Governors Are not infallible, no more Are you.
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'Tis this creates you so many difficulties, suspicions, controversies, till you have lost your reward, your Church and Country the profit of your virtue.
It's this creates you so many difficulties, suspicions, controversies, till you have lost your reward, your Church and Country the profit of your virtue.
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Were the judgment thus once submitted, our affections would the sooner follow: though they indeed are the cause commonly that we submit not our judgments.
Were the judgement thus once submitted, our affections would the sooner follow: though they indeed Are the cause commonly that we submit not our Judgments.
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to shew you all this done by the Rechabites. How easily else might they have vied reason with their Father? What, drink no Wine? All Creatures are good; nothing to be refused with thanksgiving? No Houses neither? Must we thus be made the talk of the world? Turn heirs to Cain 's malediction? Vagabonds upon the face of the earth? Must our Wives and Children too suffer all the hardships of a kind of perpetual banishment? No mercy to be had of our selves, none of them? What, no Lands neither? No earing,
to show you all this done by the Rechabites. How Easily Else might they have vied reason with their Father? What, drink no Wine? All Creatures Are good; nothing to be refused with thanksgiving? No Houses neither? Must we thus be made the talk of the world? Turn Heirs to Cain is malediction? Vagabonds upon the face of the earth? Must our Wives and Children too suffer all the hardships of a kind of perpetual banishment? No mercy to be had of our selves, none of them? What, no Lands neither? No earing,
This, if any thing, is Obedientis summa humilitas, the exceeding Humility of their Obedience, with so much approbation so oft reiterated through the Chapter. They go one step higher.
This, if any thing, is Obedientis summa humilitas, the exceeding Humility of their obedience, with so much approbation so oft reiterated through the Chapter. They go one step higher.
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while they thus both belie God, and abuse you, by exacting an infallible assent to their unreasonable, seditious, unchristian frenzies, under the name of the Word of God.
while they thus both belie God, and abuse you, by exacting an infallible assent to their unreasonable, seditious, unchristian frenzies, under the name of the Word of God.
and rest contented with them, I would the general practice and countenance of Disobedience and Prophaneness did not even tell it in Gath, and publish it in the streets of Askalon.
and rest contented with them, I would the general practice and countenance of Disobedience and Profaneness did not even tell it in Gaza, and publish it in the streets of Ashkelon.
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For while our untractableness, Impatience, Pride, and Murmurs banish Obedience, they have heard their Father readily, hearkened to him carefully, submitted humbly, and rested contentedly in his sole Authority, without the least reluctancy or contradiction.
For while our Untractableness, Impatience, Pride, and Murmurs banish obedience, they have herd their Father readily, harkened to him carefully, submitted humbly, and rested contentedly in his sole authority, without the least reluctancy or contradiction.
Now, the riots, riches, pride, and a desire of raising Families have made many of you forget NONLATINALPHABET in NONLATINALPHABET, to keep under. Yet let these men take heed,
Now, the riots, riches, pride, and a desire of raising Families have made many of you forget in, to keep under. Yet let these men take heed,
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lest, while, with Corah and his company, they cry out to Moses and Aaron, You take too much upon you, keep us under, keep us down too much, they go down with that cursed Crue into the Pit. He that will not bear this NONLATINALPHABET, keep under here, must go under there; and better NONLATINALPHABET here, down here, than down for ever.
lest, while, with Corah and his company, they cry out to Moses and Aaron, You take too much upon you, keep us under, keep us down too much, they go down with that cursed Crew into the Pit. He that will not bear this, keep under Here, must go under there; and better Here, down Here, than down for ever.
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it is the very word that God gives them. 2. Kept them without intermission, kept them all their days, ver. 3. 3. Kept them from violence and misconstruction;
it is the very word that God gives them. 2. Kept them without intermission, kept them all their days, ver. 3. 3. Kept them from violence and misconstruction;
Kept them, that is, broke them not by subtle distinctions, but Observantes fecistis, says Tremellius; did it with all observance, and due honour to them;
Kept them, that is, broke them not by subtle Distinctions, but Observants Fecistis, Says Tremellius; did it with all observance, and due honour to them;
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never seem'd to entrench the least upon them by any seeming breach, till fleeing from the Chaldaeans they entred Hierusalem, staid a little till the storm was over,
never seemed to entrench the least upon them by any seeming breach, till fleeing from the Chaldaeans they entered Jerusalem, stayed a little till the storm was over,
Not the Punishment, but Conscience makes up that. And, I believe, these men themselves would think it greater Tyranny to exact the Penalties, than the Law.
Not the Punishment, but Conscience makes up that. And, I believe, these men themselves would think it greater Tyranny to exact the Penalties, than the Law.
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Yet, had they liv'd by our later distinctions (for now we are to compare them with our times) they would have told us they obey'd their Fathers, and kept no Precepts;
Yet, had they lived by our later Distinctions (for now we Are to compare them with our times) they would have told us they obeyed their Father's, and kept no Precepts;
But, if this be keeping and doing the commands of our Fathers, it is beyond the wisdom of man to make such Laws which some senseless distinction cannot elude;
But, if this be keeping and doing the commands of our Father's, it is beyond the Wisdom of man to make such Laws which Some senseless distinction cannot elude;
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And you know how the world went when every one did his own will, what seem'd good in his own eyes, Judg. xvii, xviii, and xix. Chapt. Parents then could not keep their goods from the fingers of their own children.
And you know how the world went when every one did his own will, what seemed good in his own eyes, Judges xvii, xviii, and xix. Chapter Parents then could not keep their goods from the fingers of their own children.
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so cheerfully to cast off any superfluities, so continually to trench upon necessities, to renounce all the glories which we place in earthly accommodations, only to obey their Father;
so cheerfully to cast off any superfluities, so continually to trench upon necessities, to renounce all the Glories which we place in earthly accommodations, only to obey their Father;
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I now call you to witness who want nothing of wordly things, whose greatest care it is to digest your pleasures into order, to enjoy your honours and estates, and to dispose them;
I now call you to witness who want nothing of wordly things, whose greatest care it is to digest your pleasures into order, to enjoy your honours and estates, and to dispose them;
for the Constancy of their Obedience. This Omnia, these all you see expresly kept. If there were more, some lighter Precepts, as certainly there were, All of them too;
for the Constancy of their obedience. This Omnia, these all you see expressly kept. If there were more, Some lighter Precepts, as Certainly there were, All of them too;
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no more must we, if we look either to Dicit Dominus, what he says, or what he commends, And he truly is commended, not whom men, but whom the Lord commendeth.
no more must we, if we look either to Dicit Dominus, what he Says, or what he commends, And he truly is commended, not whom men, but whom the Lord commends.
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Children obey your Parents in all things, Col. iii. 20. Of your Servants: Servants obey your Masters in all things, ver. 22. Of all Subjects: to every ordinance of man, 1 Pet. ii. 13. Indeed, so it may be, that the Ordinances are not just.
Children obey your Parents in all things, Col. iii. 20. Of your Servants: Servants obey your Masters in all things, ver. 22. Of all Subject's: to every Ordinance of man, 1 Pet. ii. 13. Indeed, so it may be, that the Ordinances Are not just.
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If so, then, if the power be, you have a Passive obedience to supply you. Submit willingly to the Punishment, but do you must not. All other must be done.
If so, then, if the power be, you have a Passive Obedience to supply you. Submit willingly to the Punishment, but do you must not. All other must be done.
If you be only doubtful, I should think in reason, as you would answer God for doing your uttermost, you should more rely upon his wisdom, under whose command you are,
If you be only doubtful, I should think in reason, as you would answer God for doing your uttermost, you should more rely upon his Wisdom, under whose command you Are,
If indeed you are fully certain of his ignorance, or general indisposition to all honesty and goodness whom you are to obey, you are not debarred from better counsel:
If indeed you Are Fully certain of his ignorance, or general indisposition to all honesty and Goodness whom you Are to obey, you Are not debarred from better counsel:
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but the surest (and that you ought to look to) is men of the like authority and condition, (at least of no known contrary resolve, no private, discontented, engaged affections of whose wisdom,
but the Surest (and that you ought to look to) is men of the like Authority and condition, (At least of no known contrary resolve, no private, discontented, engaged affections of whose Wisdom,
Whereas the condition that God hath set you in, the authority under which [ and in that the gift of Government (for certainly such a thing there is) which may be excellent sometimes in the worst men ] may plead something for you at your last Accompt.
Whereas the condition that God hath Set you in, the Authority under which [ and in that the gift of Government (for Certainly such a thing there is) which may be excellent sometime in the worst men ] may plead something for you At your last Account.
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You may pretend liberty, but they that promise you it by Disobedience are themselves the servants of corruption, 1 Pet. ii. 19. You may pretend Conscience, but it will prove Pride.
You may pretend liberty, but they that promise you it by Disobedience Are themselves the Servants of corruption, 1 Pet. ii. 19. You may pretend Conscience, but it will prove Pride.
And does it not appear so? For while you determine that in something you must, in other you may chuse, is it not as if you thought you only knew what were best? Your Fathers, they, old doting fools. You pretend wisdom;
And does it not appear so? For while you determine that in something you must, in other you may choose, is it not as if you Thought you only knew what were best? Your Father's, they, old doting Fools. You pretend Wisdom;
but every Ordinance, says S Peter, is, for no other cause, for that he gives, ver. 11. to put to silence the ignorance of foolish men: They only are against it.
but every Ordinance, Says S Peter, is, for no other cause, for that he gives, ver. 11. to put to silence the ignorance of foolish men: They only Are against it.
These are they that go so far upon their own heads, that at last they separate themselves: and what are they for it? Sensual, having not the Spirit, says St. Iude, ver. 19. Where's now the Spirit you so much boast of?
These Are they that go so Far upon their own Heads, that At last they separate themselves: and what Are they for it? Sensual, having not the Spirit, Says Saint Iude, ver. 19. Where's now the Spirit you so much boast of?
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Rubricks and Canons have been so long plaid with to please the people, or I know not who, that nothing but the ruine of the whole will now content them.
Rubrics and Canonas have been so long played with to please the people, or I know not who, that nothing but the ruin of the Whole will now content them.
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We have no such Custom, nor the Churches of God, 1 Cor. xi. 16. Many indecencies were then crept into the Church of Corinth; about Prayers, about Preaching, about Sacraments, about Gestures and Ceremonies. The Rule that he confutes them by is, They had no such, nor the Churches of God; The contrary then they had:
We have no such Custom, nor the Churches of God, 1 Cor. xi. 16. Many indecencies were then crept into the Church of Corinth; about Prayers, about Preaching, about Sacraments, about Gestures and Ceremonies. The Rule that he confutes them by is, They had no such, nor the Churches of God; The contrary then they had:
because thou wilt not foul thy clothes, or vex thy knees? Strange must it needs be, that sitting, leaning, lolling must be Law and Canon, where no set behaviour is expressed,
Because thou wilt not foul thy clothes, or vex thy knees? Strange must it needs be, that sitting, leaning, lolling must be Law and Canon, where no Set behaviour is expressed,
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When you can bring me Law against my standing, bowing, kneeling, which your selves know Custom hath observed, where uniform order has been kept, I shall either submit, or answer.
When you can bring me Law against my standing, bowing, kneeling, which your selves know Custom hath observed, where uniform order has been kept, I shall either submit, or answer.
What then? He is proud, knowing nothing, how much soever he seems to know, doting about questions and strife of words, whence cometh envy, strife, railings, evil surmises, perverse disputings of men of corrupt minds, destitute of the truth, supposing that gain is godliness.
What then? He is proud, knowing nothing, how much soever he seems to know, doting about questions and strife of words, whence comes envy, strife, railings, evil surmises, perverse disputings of men of corrupt minds, destitute of the truth, supposing that gain is godliness.
If you find it otherwise, as surely you will, let it be mended, or get St. Paul and St. Peter made Apocrypha, and scrape out Dicit Dominus here, Gods Approbation of the Rechabites for observing all, for doing all.
If you find it otherwise, as surely you will, let it be mended, or get Saint Paul and Saint Peter made Apocrypha, and scrape out Dicit Dominus Here, God's Approbation of the Rechabites for observing all, for doing all.
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their Natural, Civil, Ecclesiastical Father, which is the right directing their Obedience. Yet I meet here Three other Commendations from the words, Your Father.
their Natural, Civil, Ecclesiastical Father, which is the right directing their obedience. Yet I meet Here Three other Commendations from the words, Your Father.
Shall we see whether you have any better luck in this than in the rest? Whether you can here say any thing for your selves, that you have obeyed the command of your Father?
Shall we see whither you have any better luck in this than in the rest? Whither you can Here say any thing for your selves, that you have obeyed the command of your Father?
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so we pray in our Common Service. Every Magistrate, that is, every Governour of a Country; every Maior of a City; every Master of a Company; every Father of a Family:
so we pray in our Common Service. Every Magistrate, that is, every Governor of a Country; every Mayor of a city; every Master of a Company; every Father of a Family:
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Bishops are Fathers by their Title, the Fathers of the Church; so the first Christians, so all since, till this new unchristian Christianity started up.
Bishops Are Father's by their Title, the Father's of the Church; so the First Christians, so all since, till this new unchristian Christianity started up.
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none of the least neither, when their breach inferred the greatest punishment, spiritual malediction. 3. Fathers, lastly, for their tenderest Care over the tenderest part, your Consciences.
none of the least neither, when their breach inferred the greatest punishment, spiritual malediction. 3. Father's, lastly, for their Tenderest Care over the Tenderest part, your Consciences.
to part with his own priviledges, maintenance, conveniences, provision, attendance: He hath done as much for his Sons, as the Rechabites for their Father;
to part with his own privileges, maintenance, conveniences, provision, attendance: He hath done as much for his Sons, as the Rechabites for their Father;
and are justly honoured for it, but whether by others like a Father) let the affronts at his own Palace gate, the sawcy Language in every rascal mouth, the rebellious Sermons, the seditious Libels cast abroad, his own words, where he is fain to proclaim to the world He is driven from you, let these speak; I say nothing.
and Are justly honoured for it, but whither by Others like a Father) let the affronts At his own Palace gate, the saucy Language in every rascal Mouth, the rebellious Sermons, the seditious Libels cast abroad, his own words, where he is fain to proclaim to the world He is driven from you, let these speak; I say nothing.
And whether your Bishops and Clergy have been used like Fathers, if the usage they have had of late, the tumults about their houses, the riots upon their Persons, the daily insolencies the whole Clergy have met with in your streets, never seen till now in a Civil Common-wealth, in any ordered City upon the most contemptible men,
And whither your Bishops and Clergy have been used like Father's, if the usage they have had of late, the tumults about their houses, the riots upon their Persons, the daily insolences the Whole Clergy have met with in your streets, never seen till now in a Civil Commonwealth, in any ordered city upon the most contemptible men,
'Twas wretchedly done of Absalom to tell the people there was no man deputed of the King to hear them, no justice in the Land; and he thrived accordingly.
'Twas wretchedly done of Absalom to tell the people there was no man deputed of the King to hear them, no Justice in the Land; and he thrived accordingly.
so punctually, so constantly, so couragiously, so sweetly, so universally, so sincerely, so really, so carefully, with that contentedness without grumbling, that humility without disputing, that patience, that readiness, that full content of every Age, Sex,
so punctually, so constantly, so courageously, so sweetly, so universally, so sincerely, so really, so carefully, with that contentedness without grumbling, that humility without disputing, that patience, that readiness, that full content of every Age, Sex,
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therefore you shall want no Sons; there's one. You have kept his commandments; therefore shall your Sons stand in them, and by standing in them, stand before God; there's a second.
Therefore you shall want no Sons; there's one. You have kept his Commandments; Therefore shall your Sons stand in them, and by standing in them, stand before God; there's a second.
This last, indeed, is beyond proportion; eternity for time; all blessings for a few Precepts; the wine of Angels, for abstinence from the bloud of the Vine;
This last, indeed, is beyond proportion; eternity for time; all blessings for a few Precepts; the wine of Angels, for abstinence from the blood of the Vine;
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But when not only succeeding generations participate the blessing, but Ionadab and his Father Rechab too, passed Ancestors receive a new accession of glory by it, this is a blessing not upon the Sons only, but upon deceased Fathers too.
But when not only succeeding generations participate the blessing, but Ionadab and his Father Rechab too, passed Ancestors receive a new accession of glory by it, this is a blessing not upon the Sons only, but upon deceased Father's too.
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men famous and renowned in their Generations. This is but to stand on high before the Kings and Princes of the earth. In conspectu meo is higher: that stands before God;
men famous and renowned in their Generations. This is but to stand on high before the Kings and Princes of the earth. In conspectu meo is higher: that Stands before God;
This is indeed the last Reward, a firm, a perpetual, an eternal succession. And now we are come up to the tops of the Mountains, the everlasting hills. Eternity is a Circle;
This is indeed the last Reward, a firm, a perpetual, an Eternal succession. And now we Are come up to the tops of the Mountains, the everlasting hills. Eternity is a Circle;
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He engageth his goodness, his tried, experienced goodness. Thus saith the God of Israel; their God, who can witness he never broke his promise, nor fail'd his word.
He engageth his Goodness, his tried, experienced Goodness. Thus Says the God of Israel; their God, who can witness he never broke his promise, nor failed his word.
Has the King at any time commanded some of your superfluities, and has he obtain'd them? have you been content to part with any of your delights, in diet, apparel, in your houses, to endure some abridgments to obey him, to supply him?
Has the King At any time commanded Some of your superfluities, and has he obtained them? have you been content to part with any of your delights, in diet, apparel, in your houses, to endure Some abridgments to obey him, to supply him?
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Has the Church required your presence, your order and assistance (for I speak not now of your private Fathers) and can you say with these Rechabites, we have obeyed and kept all their Precepts,
Has the Church required your presence, your order and assistance (for I speak not now of your private Father's) and can you say with these Rechabites, we have obeyed and kept all their Precepts,
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Remember that of the Prophet, How is the faithful City become a harlot? Isa. i. 21. Et quàm facta est desolata? How is she become desolate? Remember that;
remember that of the Prophet, How is the faithful city become a harlot? Isaiah i. 21. Et quàm facta est Desolate? How is she become desolate? remember that;
Though make no doubt of it you who have obeyed, but however the world look on you (as certainly it looks but scurvily upon such) God from above will one day see it and reward it, give you the blessing of the Text. His word is past;
Though make no doubt of it you who have obeyed, but however the world look on you (as Certainly it looks but scurvily upon such) God from above will one day see it and reward it, give you the blessing of the Text. His word is past;
neither in their Projects, nor in their Posterity? 1 Tim. iii. 8. What got Korah and his company by rising up against Moses and Aaron, but a death that amazes us to read of? They, and their wives,
neither in their Projects, nor in their Posterity? 1 Tim. iii. 8. What god Korah and his company by rising up against Moses and Aaron, but a death that amazes us to read of? They, and their wives,
he perish'd, the rest made rogues and runnagates upon the face of the earth? And can we after all this look for better success either in Church or State,
he perished, the rest made rogues and runagates upon the face of the earth? And can we After all this look for better success either in Church or State,
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Michol scoffing at King David had no child for ever, lost vir de stirpe. The little Children, that did but taunt the Prophet as he passed by, were at deficiet streight in their childhood, could go no farther.
Michal scoffing At King David had no child for ever, lost vir de stirpe. The little Children, that did but taunt the Prophet as he passed by, were At deficiet straight in their childhood, could go no farther.
If children found so sharp a punishment, what may men expect? In a word, God, the God of mercies, who holds out beyond our hopes or thoughts, could hold out no longer,
If children found so sharp a punishment, what may men expect? In a word, God, the God of Mercies, who holds out beyond our hope's or thoughts, could hold out no longer,
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For with what face can you expect obedience from your children, who disobey by your example? How can you but expect rebellion from them, who see you in all your actions resolute to disobey? Where should they learn it? From your example? Alas! they cannot:
For with what face can you expect Obedience from your children, who disobey by your Exampl? How can you but expect rebellion from them, who see you in all your actions resolute to disobey? Where should they Learn it? From your Exampl? Alas! they cannot:
By Example: shall these Rechabites, their wives and children give aside at no inconvenience, and must we Christians startle at every thing, that is not just as we would have it? Shall they hear,
By Exampl: shall these Rechabites, their wives and children give aside At no inconvenience, and must we Christians startle At every thing, that is not just as we would have it? Shall they hear,
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and hearken, and submit, and rest upon their Fathers will, and must we alway prefer our own, scarce read or mind a command which we first prescribe not? Shall they fail in nothing, not a circumstance, do according unto all? And are not we ashamed to question all so long till we do nothing? I appeal to your selves.
and harken, and submit, and rest upon their Father's will, and must we always prefer our own, scarce read or mind a command which we First prescribe not? Shall they fail in nothing, not a circumstance, do according unto all? And Are not we ashamed to question all so long till we do nothing? I appeal to your selves.
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Would you be so used in your own houses? Have your commands disputed, questioned, denied, done by parts and pieces, by your children and servants? With what conscience then can you deal so with your Superiours? Do as you would be done by, is the Law of Nature. Out of this only Principle 'tis probable the Rechabites at first obeyed, in one man, the Carnal, Spiritual, Temporal Authority:
Would you be so used in your own houses? Have your commands disputed, questioned, denied, done by parts and Pieces, by your children and Servants? With what conscience then can you deal so with your Superiors? Do as you would be done by, is the Law of Nature. Out of this only Principle it's probable the Rechabites At First obeyed, in one man, the Carnal, Spiritual, Temporal authority:
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thus you may have for you and your Posterities. You strive for Priviledges; they are surest obtain'd and held by Obedience. You endeavour all for perpetuities;
thus you may have for you and your Posterities. You strive for Privileges; they Are Surest obtained and held by obedience. You endeavour all for perpetuities;
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Your City shall flourish, your places be renowned, your Liberties encrease, your persons rise up in honour, your estates prosper, your affairs succeed, your children be famous, your Posterity happy, your Religion display the glories of her first primitive purity,
Your city shall flourish, your places be renowned, your Liberties increase, your Persons rise up in honour, your estates prosper, your affairs succeed, your children be famous, your Posterity happy, your Religion display the Glories of her First primitive purity,
And when this Ever shall have swallowed up the days of time, you shall stand still, immovable, immortal, glorious before him, in whose sight is the fulness of joy, where you shall one day meet your Children, and stand all together:
And when this Ever shall have swallowed up the days of time, you shall stand still, immovable, immortal, glorious before him, in whose sighed is the fullness of joy, where you shall one day meet your Children, and stand all together:
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Kings and Subjects, Priests and People, Fathers and Children, before your heavenly Father; see him face to face in the beatifical vision for ever and ever.
Kings and Subject's, Priests and People, Father's and Children, before your heavenly Father; see him face to face in the beatifical vision for ever and ever.
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To which He bring us through his eternal Son, who was obedient unto death to teach us obedience of life unto life, Iesus Christ, to which Two Persons, with the Holy Ghost, be all Praise,
To which He bring us through his Eternal Son, who was obedient unto death to teach us Obedience of life unto life, Iesus christ, to which Two Persons, with the Holy Ghost, be all Praise,
