A comment on the eleven first verses of the fourth chapter of S. Matthew's Gospel concerning Christs temptations delivered in XII sermons at St. Clements, Eastcheap, London / by Tho. Fuller ...
3. The concernment of the Cause, no less then the salvation or damnation of the Elect. Had Satan worsted Christ in this combate, he had defeated the salvation of mankinde.
3. The concernment of the Cause, no less then the salvation or damnation of the Elect. Had Satan worsted christ in this combat, he had defeated the salvation of mankind.
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the success of some fights hath been in such a twilight, that after the battel ended with the swords of souldiers, they have been begun with the pens of Historians, disputing who got the better;
the success of Some fights hath been in such a twilight, that After the battle ended with the swords of Soldiers, they have been begun with the pens of Historians, disputing who god the better;
and the Angels hitherto the invisible spectators of the fight, were afterwards witnesses of his victory, yea attendants on his triumph; They ministred unto him.
and the Angels hitherto the invisible spectators of the fight, were afterwards Witnesses of his victory, yea attendants on his triumph; They ministered unto him.
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Then? When? Immediately after the ending of his Baptizing, and immediately before the beginning of his Preaching, vers. 17. Then began Iesus. In spiritual feasts, it is no bad manners for the entertainer to cut for himself before he carve for his guests. The first Doctrine concerns Ministers.
Then? When? Immediately After the ending of his Baptizing, and immediately before the beginning of his Preaching, vers. 17. Then began Iesus. In spiritual feasts, it is no bad manners for the entertainer to Cut for himself before he carve for his guests. The First Doctrine concerns Ministers.
but, to joyn Matthew and Mark together, he was led-driven, by a mixt motion: led, there is willingness; driven, a kinde of violence: led, there is freedom; driven, there is force. The sum is this:
but, to join Matthew and Mark together, he was led-driven, by a mixed motion: led, there is willingness; driven, a kind of violence: led, there is freedom; driven, there is force. The sum is this:
I see then no cause of cavil, that Effectual Grace, when it works irresistibly on the soul of a Convert, must needs prejudice and destroy the liberty thereof.
I see then no cause of cavil, that Effectual Grace, when it works irresistibly on the soul of a Convert, must needs prejudice and destroy the liberty thereof.
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Such as do not rashly run themselves into a temptation, but are led into it by divine providence, may with Christ confidently expect a comfortable issue out of it.
Such as do not rashly run themselves into a temptation, but Are led into it by divine providence, may with christ confidently expect a comfortable issue out of it.
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his Promise, That he will keep thee in all thy ways, (whereof thy Calling is, next the serving of God, the highest:) And thou mayst comfortably presume that he will either remove the temptation,
his Promise, That he will keep thee in all thy ways, (whereof thy Calling is, next the serving of God, the highest:) And thou Mayest comfortably presume that he will either remove the temptation,
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Into the wilderness. I observe, Solitariness is most advantageous for the devil to tempt us. Therefore Christ sent always his disciples by two's, when to preach, Luk. 10.1. when to fetch the colt, Matth. 21.1. when to bespeak the room for the Passeover, Mark 14.13.
Into the Wilderness. I observe, Solitariness is most advantageous for the Devil to tempt us. Therefore christ sent always his Disciples by two's, when to preach, Luk. 10.1. when to fetch the colt, Matthew 21.1. when to bespeak the room for the Passover, Mark 14.13.
And this perchance was one reason why Christ in the choice of his Apostles and Disciples pitch'd on an even number, Twelve of the one, and Seventy of the other;
And this perchance was one reason why christ in the choice of his Apostles and Disciples pitched on an even number, Twelve of the one, and Seventy of the other;
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1. If possible ▪ to wound him with sin, which if he had effected, he had frustrated the salvation of mankind, Satan knowing he could not save others, who sinned himself.
1. If possible ▪ to wound him with since, which if he had effected, he had frustrated the salvation of mankind, Satan knowing he could not save Others, who sinned himself.
Seeing Satan must needs know already that Christ was the Son of God, why would he adventure on a labour in vaine, seeing it was impossible to make him sin? Iam. 1.13.) God cannot be tempted with evil.
Seeing Satan must needs know already that christ was the Son of God, why would he adventure on a labour in vain, seeing it was impossible to make him since? Iam. 1.13.) God cannot be tempted with evil.
yea, Satan had seen the Spirit of God descending on him as a Dove ( Mat. 3.16.) and God owning him from heaven, for his welbeloved Son. All these observed by Satan, must needs infallibly inform him that Christ was the Son of God,
yea, Satan had seen the Spirit of God descending on him as a Dove (Mathew 3.16.) and God owning him from heaven, for his well-beloved Son. All these observed by Satan, must needs infallibly inform him that christ was the Son of God,
All these did only amount to vehement suspitions, whereby Satan might probably conjecture, but could not certainly conclude him the Son of God. I mean,
All these did only amount to vehement suspicions, whereby Satan might probably conjecture, but could not Certainly conclude him the Son of God. I mean,
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and who by his death and Passion should save mankind from their sins. Wherefore the devil did not wholly despaire, but tempted Christ with some probability of success.
and who by his death and Passion should save mankind from their Sins. Wherefore the Devil did not wholly despair, but tempted christ with Some probability of success.
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surely it not only grated the ears, but grieved the heart of Christ to hear the devil lye so impudently, blaspheme God so presumptuously, quote Scripture so perfidiously, and apply it so mischievously.
surely it not only grated the ears, but grieved the heart of christ to hear the Devil lie so impudently, Blaspheme God so presumptuously, quote Scripture so perfidiously, and apply it so mischievously.
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but chiefly that he might, verse 4. comfort others in trouble, by the comfort wherewith himself was comforted in God? And for the same reason suffered Christ to be tempted.
but chiefly that he might, verse 4. Comfort Others in trouble, by the Comfort wherewith himself was comforted in God? And for the same reason suffered christ to be tempted.
then they can give for themselves) these Saints when living were affected with these infirmities? which makes them more compassionate to such as suffer the same maladies.
then they can give for themselves) these Saints when living were affected with these infirmities? which makes them more compassionate to such as suffer the same maladies.
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But when King Richard the first himself had been on the Sea neer Sicily, like to be drowned, he recalled those Customes, making provision that the propriety of those goods should still be preserved to the right owner.
But when King Richard the First himself had been on the Sea near Sicily, like to be drowned, he Recalled those Customs, making provision that the propriety of those goods should still be preserved to the right owner.
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Let us pray to him with confidence in all our distresses, assured that out of the bowels of his experimental compassion, he will have the more mercy upon us.
Let us pray to him with confidence in all our Distresses, assured that out of the bowels of his experimental compassion, he will have the more mercy upon us.
He had in such cases, three general retreating places. 1. A Mountaine. 2. A Ship. 3. A wilderness. When he had fed five thousand with five loaves, Mat. 14.23. he went up into a mountain alone to pray.
He had in such cases, three general retreating places. 1. A Mountain. 2. A Ship. 3. A Wilderness. When he had fed five thousand with five loaves, Mathew 14.23. he went up into a mountain alone to pray.
If importunate popularity would press after Christ, it should clamber up a Mountaine with paines, or saile on the Sea with peril, or seek him in a Wilderness with difficulty.
If importunate popularity would press After christ, it should clamber up a Mountain with pains, or sail on the Sea with peril, or seek him in a Wilderness with difficulty.
then they love to appear in publike, and present themselves to the view of others. As to eclipse himself was Christ's custome, when any eminent act was done by him;
then they love to appear in public, and present themselves to the view of Others. As to eclipse himself was Christ's custom, when any eminent act was done by him;
thus lately dignified to the eys & ears of the beholders with a sight and voice from heaven, he pr•sen•ly retreated into the wilderness, Where when he had fasted fourty dayes and fourty nights, he was afterward an hungry.
thus lately dignified to the eyes & ears of the beholders with a sighed and voice from heaven, he pr•sen•ly retreated into the Wilderness, Where when he had fasted fourty days and fourty nights, he was afterwards an hungry.
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Luke saith he eat nothing. Some criticks will carp hereat, How could a negative terminate an act? But the meaning thereof is this; he eat not at all. 2. The bredth thereof; he fasted Daies and nights :
Luke Says he eat nothing. some critics will carp hereat, How could a negative terminate an act? But the meaning thereof is this; he eat not At all. 2. The breadth thereof; he fasted Days and nights:
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which fish is also termed flesh in the Language of the Apostle, 1 Cor. 15.37. Another flesh of fishes. And be it reported to palate-men, whether such fishes which approximate most unto a carneous matter, be not more pro•ocative to wantonness then flesh it self.
which Fish is also termed Flesh in the Language of the Apostle, 1 Cor. 15.37. another Flesh of Fish. And be it reported to palate-men, whither such Fish which approximate most unto a carneous matter, be not more pro•ocative to wantonness then Flesh it self.
which Lent how it first came and afterward encreased, is worth our observation. First, The Primitive Church kept but one day in commemoration of Christs fasting.
which Lent how it First Come and afterwards increased, is worth our observation. First, The Primitive Church kept but one day in commemoration of Christ fasting.
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Tell me, ye Londoners, since Suppers have generally been disused in this City, I mean with such whose work onely is to over-see, (otherwise the hard labourer is worthy as of his hire, so of his supper) cannot you ride as fast, run as far? Are not your faces as clear, your feet as strong, your whole body as able and active for all purposes and intents, as ever before? Secondly, the Politician.
Tell me, you Londoners, since Suppers have generally been disused in this city, I mean with such whose work only is to oversee, (otherwise the hard labourer is worthy as of his hire, so of his supper) cannot you ride as fast, run as Far? are not your faces as clear, your feet as strong, your Whole body as able and active for all Purposes and intents, as ever before? Secondly, the Politician.
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Now let thy Fasting have these three Qualities; Sincerity, Humility, and Moderation. 1. Sincerity, It is a Mock-fast, to abstain from Meat, and not from Sin;
Now let thy Fasting have these three Qualities; Sincerity, Humility, and Moderation. 1. Sincerity, It is a Mock-fast, to abstain from Meat, and not from since;
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and I could name a noble Lady, whose religious life is lately printed, who some hours before her death, being in perfect minde and memory, called for a cup of wine,
and I could name a noble Lady, whose religious life is lately printed, who Some hours before her death, being in perfect mind and memory, called for a cup of wine,
as I have done with my fasting. Moderation therefore must be used therein. Before we come to Christs being an hungred, observe a second Miracle in the text:
as I have done with my fasting. Moderation Therefore must be used therein. Before we come to Christ being an hungered, observe a second Miracle in the text:
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and whence Philip his father presageth that his son would become Monarch of the world. The wilde beasts owned Christ for their Lord and Master, Dominum cognoscite vestrum ;
and whence Philip his father presages that his son would become Monarch of the world. The wild beasts owned christ for their Lord and Master, Dominum cognoscite Vestrum;
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When thou complainest that never master had such undutiful servants in the creatures as thou hast, such barren earth, such unwholesome air, such curst kine, such resty horses;
When thou complainest that never master had such undutiful Servants in the creatures as thou hast, such barren earth, such unwholesome air, such cursed kine, such resty Horses;
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might not these dumb creatures (if borrowing a mans voice) return unto thee, Yes, thy Master hath? God hath as rebellious a servant in thy sinful self.
might not these dumb creatures (if borrowing a men voice) return unto thee, Yes, thy Master hath? God hath as rebellious a servant in thy sinful self.
His fasting so long, spake him God; his being hungry afterwards, spake him Man: His fasting, and being an hungry afterwards, spake him God-man, and a fit Mediator.
His fasting so long, spoke him God; his being hungry afterwards, spoke him Man: His fasting, and being an hungry afterwards, spoke him God-man, and a fit Mediator.
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Men sometimes are enabled by God to go beyond themselves, and are raised in some kinde of performances to so high a pitch, that they can never reach it afterwards.
Men sometime Are enabled by God to go beyond themselves, and Are raised in Some kind of performances to so high a pitch, that they can never reach it afterwards.
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which properly signifies some corporal access. Indeed Divines collect so much from that word; but perchance they lay more weight thereon, then it can well bear:
which properly signifies Some corporal access. Indeed Divines collect so much from that word; but perchance they lay more weight thereon, then it can well bear:
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Such as conceit the devil tempted Christ in the shape of a Pharisee, Ess•• an ▪ or some strict (pretended holy) mortified Order amongst the Jews, have onely Fancie for their foundation.
Such as conceit the Devil tempted christ in the shape of a Pharisee, Ess•• nias ▪ or Some strict (pretended holy) mortified Order among the jews, have only Fancy for their Foundation.
Mans natural imperfections are easily discovered by his prying eyes, who being an excellent Anatomist, knew all inward and outward symptomes of hunger, by the sudden change in his bowels, stomack, face, looks, &c. haply confirmed by Christ's outward gestures, seeking to finde some food in that place;
men natural imperfections Are Easily discovered by his prying eyes, who being an excellent Anatomist, knew all inward and outward symptoms of hunger, by the sudden change in his bowels, stomach, face, looks, etc. haply confirmed by Christ's outward gestures, seeking to find Some food in that place;
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How for the manner, 1 Pet. 5.8. He walketh about, seeking whom he may devour. Walketh about, not onely in relation to the whole world, which he compasseth, Iob 1.7. but also in respect of the particular person whom he tempteth.
How for the manner, 1 Pet. 5.8. He walks about, seeking whom he may devour. Walks about, not only in Relation to the Whole world, which he Compasseth, Job 1.7. but also in respect of the particular person whom he tempts.
An Enemy, before he besiegeth a City, surroundeth it at distance, to see where the wall is the weakest, best to be battered; lowest, easiest to be scaled; ditch narrowest, to be bridged; shallowest, to be waded over;
an Enemy, before he besiegeth a city, surroundeth it At distance, to see where the wall is the Weakest, best to be battered; lowest, Easiest to be scaled; ditch narrowest, to be bridged; shallowest, to be waded over;
How many people are there, servilely and superstitiously afraid of this following Eclipse! they afright themselves with fear, what dismal effects are portended thereby:
How many people Are there, servilely and superstitiously afraid of this following Eclipse! they affright themselves with Fear, what dismal effects Are portended thereby:
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so here, Satans temptations took no effect in Christ, because finding no party to comply with him. Ioh. 14.30. The prince of this world cometh, and hath nothing in me.
so Here, Satan temptations took no Effect in christ, Because finding no party to comply with him. John 14.30. The Prince of this world comes, and hath nothing in me.
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Some conceive that Satan herein dissembled his knowledge, (as Ioseph, who did know, and would not know his brethren) though assured Christ was the Son of God.
some conceive that Satan herein dissembled his knowledge, (as Ioseph, who did know, and would not know his brothers) though assured christ was the Son of God.
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so Satans malice so far transported and blinded his judgement, that he tempted Christ, though (knowing him for the Son of God) his temptations would prove in effectu•l.
so Satan malice so Far transported and blinded his judgement, that he tempted christ, though (knowing him for the Son of God) his temptations would prove in effectu•l.
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Satan hath a limited and confined knowledge, and is ignor•nt in many things. He knoweth not the secrets of our hearts, nor future contingencies reserved to God alone;
Satan hath a limited and confined knowledge, and is ignor•nt in many things. He Knoweth not the secrets of our hearts, nor future contingencies reserved to God alone;
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unless they can presently rid themselves of them. Gratifie not Satan in the deepest of thy afflictions, with a confession against thy self. Acknowledge thy self a prodigal ;
unless they can presently rid themselves of them. Gratify not Satan in the Deepest of thy afflictions, with a Confessi against thy self. Acknowledge thy self a prodigal;
whereas Christ's Miracles are presently and perfectly performed: Immediately his leprosie was cleansed, Matth. 8.3. Immediately their •y•e received sight, Matth. 20.34. Immediately the fever left her, Mark 1.31. Immediately her issue of blood was stanched, Luke 8.44.
whereas Christ's Miracles Are presently and perfectly performed: Immediately his leprosy was cleansed, Matthew 8.3. Immediately their •y•e received sighed, Matthew 20.34. Immediately the fever left her, Mark 1.31. Immediately her issue of blood was staunched, Lycia 8.44.
Had Christ rejoyned, My turning of stones into bread will n• argue me the Son of God, seeing the Egyptian Magicians, Exod. 7.12, turned their •ods into serpents ;
Had christ rejoined, My turning of stones into bred will n• argue me the Son of God, seeing the Egyptian Magicians, Exod 7.12, turned their •ods into Serpents;
Three good things appear in this temptation of Satan. 1. Truth, allowing Divide Omnipotencie. 2. Temperance, that stones should not be turned into variety of dai•ties, provocatives of wantonness;
Three good things appear in this temptation of Satan. 1. Truth, allowing Divide Omnipotency. 2. Temperance, that stones should not be turned into variety of dai•ties, provocatives of wantonness;
so here Satans temptation had much of humanity and Philanthropia in the complexion and visage thereof, (and no wonder he can make himself look like a man, who can (1 Cor. 11.14.) transform himself into an angel of light ) but a sting in the tail, to put Christ on the preposterous working of a miracle, to the distrust of his Fathers providence.
so Here Satan temptation had much of humanity and Philanthropia in the complexion and visage thereof, (and no wonder he can make himself look like a man, who can (1 Cor. 11.14.) transform himself into an angel of Light) but a sting in the tail, to put christ on the preposterous working of a miracle, to the distrust of his Father's providence.
But of all sents, the least suspected, and therefore most malignant, is the stink of a Goal , which is somewhat akin to man, arising from the corruption of his flesh and sweat.
But of all sents, the least suspected, and Therefore most malignant, is the stink of a Goal, which is somewhat akin to man, arising from the corruption of his Flesh and sweat.
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Studiously avoid such Temptations, which in some manner claim kindred of us, lest by their pretended alliance to our natural preservation, they surprise our souls into a sudden consent unto them.
Studiously avoid such Temptations, which in Some manner claim kindred of us, lest by their pretended alliance to our natural preservation, they surprise our Souls into a sudden consent unto them.
but founded partly on that license which Painters assume to themselves, partly on the pretended apparitions of ignorant Monks, That the devil is horned.
but founded partly on that license which Painters assume to themselves, partly on the pretended apparitions of ignorant Monks, That the Devil is horned.
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Thus in the last verse, to our Saviour, If thou be the Son of God, &c. One the one side, Satan hoped to make Christ renounce his sonship; there is one born :
Thus in the last verse, to our Saviour, If thou be the Son of God, etc. One the one side, Satan hoped to make christ renounce his sonship; there is one born:
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When, contrary to his expectation, Christ turns a place of Scripture (being the bread of life) into a stone, wherewith he hit, wounded, and repelled Satan:
When, contrary to his expectation, christ turns a place of Scripture (being the bred of life) into a stone, wherewith he hit, wounded, and repelled Satan:
Most of the difficulties in this text will be explained, if we but propound and expound one wonder which we meet with, of Christ's working in the Gospel.
Most of the difficulties in this text will be explained, if we but propound and expound one wonder which we meet with, of Christ's working in the Gospel.
He did that miracle in Cana for the converting of unbelievers to the faith, and the confirming of weak believers in the faith. The text saith, Ioh. 2.11. This beginning of miracles did Iesus in Cana of Galilee, and manifested forth his glory;
He did that miracle in Cana for the converting of unbelievers to the faith, and the confirming of weak believers in the faith. The text Says, John 2.11. This beginning of Miracles did Iesus in Cana of Galilee, and manifested forth his glory;
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2. It was unseasonable to do it at Satans suit and solliciting, who would be ready to brag that he had Christ at his command, to practise miracles at his pleasure:
2. It was unseasonable to do it At Satan suit and soliciting, who would be ready to brag that he had christ At his command, to practise Miracles At his pleasure:
wherefore neither Satan nor his Imps, Herod, Luke 23.8. and the Pharisees, Matth. 16.1. could prevail with Christ to shew them a signe, when either out of curiosity, wantonness,
Wherefore neither Satan nor his Imps, Herod, Lycia 23.8. and the Pharisees, Matthew 16.1. could prevail with christ to show them a Signen, when either out of curiosity, wantonness,
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Wherefore would ye hear it again? will ye also be his disciples? Why should our Saviour work a wonder Satan being present? would he also be Christ's convert? He could not, he would not believ to salvation
Wherefore would you hear it again? will you also be his Disciples? Why should our Saviour work a wonder Satan being present? would he also be Christ's convert? He could not, he would not believe to salvation
They never used their healing or sanative Miracles for their own relief ; nor their hurting or destructive Miracles in their own revenge. For the first:
They never used their healing or sanative Miracles for their own relief; nor their hurting or destructive Miracles in their own revenge. For the First:
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yet he would not cure those frequent infirmities wherewith Timothy was troubled. Paul that cured the cripple at Lystra of his lameness, Acts 14.10. healed the father of Publius principal man in Melita of his fever, Acts 28.8. raised Eutiches to life when killed with a fall, Acts 20.12.
yet he would not cure those frequent infirmities wherewith Timothy was troubled. Paul that cured the cripple At Lystra of his lameness, Acts 14.10. healed the father of Publius principal man in Melita of his fever, Acts 28.8. raised Eutichius to life when killed with a fallen, Acts 20.12.
but dispense it, for the behoof of others, and principally for the converting of unbelievers. Nor were their destructive miracles employed in their own revenge.
but dispense it, for the behoof of Others, and principally for the converting of unbelievers. Nor were their destructive Miracles employed in their own revenge.
it being probable, that Elymas his fault was more publike, not onely committed against Paul, Act. 13.8. but also against Sergius the Deputy, seeking to turn him away from the faith ;
it being probable, that Elymas his fault was more public, not only committed against Paul, Act. 13.8. but also against Sergius the Deputy, seeking to turn him away from the faith;
whilst Alexander 's insolence was more particularly aimed at Paul 's person, and therefore the Apostle (for fear of pa•tiality) refers him to Divine punishment.
while Alexander is insolence was more particularly aimed At Paul is person, and Therefore the Apostle (for Fear of pa•tiality) refers him to Divine punishment.
Thus Austin is reported, when preaching here in Dorsetshire, being afflicted with his companions for want of water, to have struck his staff into the earth,
Thus Austin is reported, when preaching Here in Dorsetshire, being afflicted with his Sodales for want of water, to have struck his staff into the earth,
They report also of Saint David, the Welch Saint, that when multitudes of people pressed to his preaching, with a word he commanded a mountain to stand out of the earth, that so his person might be more visible, his preaching more audible to the Congregation. Whereas Christ himself, Matth. 5.1. preaching to as great a confluence, did not create, but climb up;
They report also of Saint David, the Welch Saint, that when Multitudes of people pressed to his preaching, with a word he commanded a mountain to stand out of the earth, that so his person might be more visible, his preaching more audible to the Congregation. Whereas christ himself, Matthew 5.1. preaching to as great a confluence, did not create, but climb up;
but they that fear the Lord, shall want no manner of thing that is good. The second course is out of the New Testament; Matth. 6.33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.
but they that Fear the Lord, shall want no manner of thing that is good. The second course is out of the New Testament; Matthew 6.33. But seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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When I behold the children of poor people, I perceive a Riddle, and contradiction between their fare and their faces: lean meat, and fat children; small beer, and strong bodies; brown bread, and fair complexions.
When I behold the children of poor people, I perceive a Riddle, and contradiction between their fare and their faces: lean meat, and fat children; small beer, and strong bodies; brown bred, and fair complexions.
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Nor can I attribute it to any other cause but this, That the rich folk generally make long meals and short Graces, whiles poor men have short meals and long Graces ;
Nor can I attribute it to any other cause but this, That the rich folk generally make long meals and short Graces, while poor men have short meals and long Graces;
In the yeer of our Lord 1555, when a general Famine was over all England, Master Cambden in his Britannia reports that at Alborough in Suffolk, on the sea-coast, there grew on the Rocks such plenty of Pease which came to perfect maturity, that they abated the prizes of the market,
In the year of our Lord 1555, when a general Famine was over all England, Master Camden in his Britannia reports that At Alborough in Suffolk, on the seacoast, there grew on the Rocks such plenty of Peas which Come to perfect maturity, that they abated the prizes of the market,
When the City of Rochel was besieged, 1572, and by famine reduced to great extremity, God sent into their Haven such a shole of fishes, (of a sort never seen there before or since) which relieved the people till the Siege was broken up.
When the city of Rochel was besieged, 1572, and by famine reduced to great extremity, God sent into their Haven such a shoal of Fish, (of a sort never seen there before or since) which relieved the people till the Siege was broken up.
When the wife and children of banished Musculus begged bread of him (no welcome musick to a tender father, who had not wherewithal to relieve them) to divert his care, he fell a making of verse:
When the wife and children of banished Musculus begged bred of him (no welcome music to a tender father, who had not wherewithal to relieve them) to divert his care, he fell a making of verse:
but I question whether a better Poet would not have made worse on the same occasion, seeing the tears of starving children are but a bad Helicon to quicken his fancie.
but I question whither a better Poet would not have made Worse on the same occasion, seeing the tears of starving children Are but a bad Helicon to quicken his fancy.
Lastly, in the Massacre at Paris, one Merlin some fortnight together was nourished with one egge a day, laid by an hen that came constantly to that Hay-mow where he lay hid from danger.
Lastly, in the Massacre At paris, one Merlin Some fortnight together was nourished with one egg a day, laid by an hen that Come constantly to that Hay-mow where he lay hid from danger.
WHen the army of Bennahad was routed by Ahab, Benhadad 's servants said unto him, 1 Kings 20.23. Their gods are the gods of the hills, therefore they are stronger then we:
WHen the army of Bennahad was routed by Ahab, Benhadad is Servants said unto him, 1 Kings 20.23. Their God's Are the God's of the hills, Therefore they Are Stronger then we:
There is a generation of people, which, Satan-like, triumph to trouble where they cannot conquer; such, whilst Sophisters in the Schools, make abominable wranglers, and defenders of Paradoxes:
There is a generation of people, which, Satan-like, triumph to trouble where they cannot conquer; such, while Sophisters in the Schools, make abominable wranglers, and defenders of Paradoxes:
that is, he will so flee from you, as he will again flee to you. It is said of Marcellus the Romane General, He could not be quiet nec victor nec victus ▪ neither conquered nor conqueror. Yea, it is said of the Parthians, that thei• flight was more to be feared then their fight, having a slight to shoot their arrows over their backe, whereby they galled their pursuing enemies. Suspect Satan even departing:
that is, he will so flee from you, as he will again flee to you. It is said of Marcellus the Roman General, He could not be quiet nec victor nec victus ▪ neither conquered nor conqueror. Yea, it is said of the Parthians, that thei• flight was more to be feared then their fight, having a slight to shoot their arrows over their back, whereby they galled their pursuing enemies. Suspect Satan even departing:
Neither did our Saviour speak, nor Satan understand these words in this sense. The man had a Supersedeas onely from possession, but not from temptation ;
Neither did our Saviour speak, nor Satan understand these words in this sense. The man had a Supersedeas only from possession, but not from temptation;
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Deal not with him as Ahab did with Benhadad, out of fond pity to spare him, 1 King. 20.42. lest he deal with thee as Benhadad did with Ahab, be thy final ruine and destruction.
Deal not with him as Ahab did with Benhadad, out of found pity to spare him, 1 King. 20.42. lest he deal with thee as Benhadad did with Ahab, be thy final ruin and destruction.
It is not from store of pity, but want of power in Satan, that he doth not daily hackney and harase out the bodies of Gods Saints till they become skeletons,
It is not from store of pity, but want of power in Satan, that he does not daily hackney and harase out the bodies of God's Saints till they become skeletons,
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as if a witch can bestride any thing into a steed, and mount whither they please on such a Pegasus. I am thus far for Witch-bridles, that God bridles all Witches, and the devil their master, with a confined power.
as if a witch can bestride any thing into a steed, and mount whither they please on such a Pegasus. I am thus Far for witch-bridles, that God bridles all Witches, and the Devil their master, with a confined power.
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the words he taketh him, imply not any force, seeing the Original, NONLATINALPHABET is used Matth. 2.21. And Ioseph arose, and took the young childe and his mother.
the words he Takes him, imply not any force, seeing the Original, is used Matthew 2.21. And Ioseph arose, and took the young child and his mother.
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who freely went along with him, at his motion. Nor doth NONLATINALPHABET, he brought him, Luke 4.9. import any violence, seeing we read, Act• 5.26. NONLATINALPHABET, They brought them, but without violence.
who freely went along with him, At his motion. Nor does, he brought him, Lycia 4.9. import any violence, seeing we read, Act• 5.26., They brought them, but without violence.
As a chalenger may be said to have took and brought such a one to fight with him on Calice-sands, that i•, by mutual consent, the other being as willing to go,
As a challenger may be said to have took and brought such a one to fight with him on Calais-sands, that i•, by mutual consent, the other being as willing to go,
For if the Imps of Satan, the Souldiers and Priests Officers, had power to carry him from the garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate, from Gabbatha to Golgotha ;
For if the Imps of Satan, the Soldiers and Priests Officers, had power to carry him from the garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate, from Gabbatha to Golgotha;
In a word, as when Pilate boasted what great matters he could do, Ioh. 19.11. Jesus as humbly as sharply returned, Thou couldst have no power against me, except it were given thee from above:
In a word, as when Pilate boasted what great matters he could do, John 19.11. jesus as humbly as sharply returned, Thou Couldst have no power against me, except it were given thee from above:
none holy but Angels and Men, with derivative inherent holiness But a relative holiness belongs to places and things, consecrate or set apart, from civil or profane, to religious or pious uses.
none holy but Angels and Men, with derivative inherent holiness But a relative holiness belongs to places and things, consecrate or Set apart, from civil or profane, to religious or pious uses.
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The High-Priesthood, which, Iure Divino, ought to have been for term of life, was by a fundamental innovation made annual, Ioh. 11.49. Caiaphas being high-priest that same yeer.
The High-Priesthood, which, Iure Divino, ought to have been for term of life, was by a fundamental innovation made annual, John 11.49. Caiaphas being High Priest that same year.
There was the holy Altar, (the heart of Religion:) holy, because it held the holy Sacrifices: and they holy, because they were Types of Christ, the Truth, the holy One of God.
There was the holy Altar, (the heart of Religion:) holy, Because it held the holy Sacrifices: and they holy, Because they were Types of christ, the Truth, the holy One of God.
Separation therefore may be made from the corruptions, not from the fundamentals of a true, though sick Church (such as Ierusalem now was) much depraved,
Separation Therefore may be made from the corruptions, not from the fundamentals of a true, though sick Church (such as Ierusalem now was) much depraved,
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For here was a Triplicity of holiness centred together. Holy land, Zech. 2.12. In this holy land, Ierusalem, termed the holy city in the text, as also so called, Matth. 27.53. In this holy city, the holy temple, Psal. 5.7. I will worship toward thy holy temple.
For Here was a Triplicity of holiness centred together. Holy land, Zechariah 2.12. In this holy land, Ierusalem, termed the holy City in the text, as also so called, Matthew 27.53. In this holy City, the holy temple, Psalm 5.7. I will worship towards thy holy temple.
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All this is nothing to Satans boldness, who catcheth away that which was sown in the heart, Matth. 13.19. in the Church it self, where the King of heaven is graciously present.
All this is nothing to Satan boldness, who Catches away that which was sown in the heart, Matthew 13.19. in the Church it self, where the King of heaven is graciously present.
otherwise Iosephus informs us that the Broches of metal on the top of the Temple, were pointed as sharp as a needle, purposely to prevent birds sitting and defiling upon them.
otherwise Iosephus informs us that the Broaches of metal on the top of the Temple, were pointed as sharp as a needle, purposely to prevent Birds sitting and defiling upon them.
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Let those then, first, beware, who stand upon the pinacle of a doubting conscience, and who adventure on those things, the lawfulness whereof is questioned both by themselves and others.
Let those then, First, beware, who stand upon the pinnacle of a doubting conscience, and who adventure on those things, the lawfulness whereof is questioned both by themselves and Others.
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and marry again, their wives yet surviving, stand on a pinacle. Such as marry their Cousin-german (which I confess not forbidden in Scripture) by reason of their vicinity are conceived by some Divines to stand on a pinacle. And as I wish all such as have taken their station there, firm footing, (unwilling to cast scruple into their consciences;) so it will not be amiss to advise those whose affections are unengaged,
and marry again, their wives yet surviving, stand on a pinnacle. Such as marry their Cousin-german (which I confess not forbidden in Scripture) by reason of their vicinity Are conceived by Some Divines to stand on a pinnacle. And as I wish all such as have taken their station there, firm footing, (unwilling to cast scruple into their Consciences;) so it will not be amiss to Advice those whose affections Are unengaged,
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Thirdly, let them beware temptations, that stand on the pinacle of Dignity. 1. Because their falls are more conspicuous. 1 King. 1.20. Bathsheba said to David, The eyes of all Israel are upon thee.
Thirdly, let them beware temptations, that stand on the pinnacle of Dignity. 1. Because their falls Are more conspicuous. 1 King. 1.20. Bathsheba said to David, The eyes of all Israel Are upon thee.
CHRIST'S Second Temptation to PRESUMPTION. SERMON VI. MATTH. 4.6. And saith unto him, If thou be the Son of God, cast thy self down: for it is written, &c. AMongst the many titles of Satan, this is not the least, Ephes. 2.2. The Prince of the power of the air.
CHRIST'S Second Temptation to PRESUMPTION. SERMON VI. MATTHEW. 4.6. And Says unto him, If thou be the Son of God, cast thy self down: for it is written, etc. among the many titles of Satan, this is not the least, Ephesians 2.2. The Prince of the power of the air.
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The Bait, Scripture it self, cited by Satan, who had great hope Christ would bite at it. David saith, Psal. 119.133. Thy words are sweeter then honey to my mouth.
The Bait, Scripture it self, cited by Satan, who had great hope christ would bite At it. David Says, Psalm 119.133. Thy words Are Sweeten then honey to my Mouth.
The devil will endeavour to make men •eel from one Extremity to another. The possessed man, Matth. 17.15. oft fell into the fire, and oft into th• water.
The Devil will endeavour to make men •eel from one Extremity to Another. The possessed man, Matthew 17.15. oft fell into the fire, and oft into th• water.
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(Satans world hath no Temprate climate, but either Torrid or Frozen Zone. ) Sometimes he casteth men into the fire of ill-tempered Zeal, sometimes into the water of Acedia, or a carelesness what becomes of their souls:
(Satan world hath no Temperate climate, but either Torrid or Frozen Zone.) Sometime he Cast men into the fire of ill-tempered Zeal, sometime into the water of Acedia, or a carelessness what becomes of their Souls:
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sometimes into the fire of over-activity, to do nothing just ; sometimes into the water of too much idleness, to do just nothing. Thus we read, Rom. 2.22.
sometime into the fire of over-activity, to do nothing just; sometime into the water of too much idleness, to do just nothing. Thus we read, Rom. 2.22.
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and son to his wife, (1 Cor. 5.1.) turned so violently from his Prophaness, that there was danger he would have been swallowed up with over-much sorrow, (2 Cor. 2.7) if S. Paul 's prudent counsel had not prevented Satans subtilty.
and son to his wife, (1 Cor. 5.1.) turned so violently from his Profaneness, that there was danger he would have been swallowed up with overmuch sorrow, (2 Cor. 2.7) if S. Paul is prudent counsel had not prevented Satan subtlety.
Now Ecclesiastical Histories inform us, that this Nicolas (one of the Deacons, Acts 6.5.) had a wife as vertuous as beautiful, whose Chastity he causlesly suspected.
Now Ecclesiastical Histories inform us, that this Nicolas (one of the Deacons, Acts 6.5.) had a wife as virtuous as beautiful, whose Chastity he causelessly suspected.
but after the C••ptivity, Nehem. 13.13. Who, in the New Testament, over-kept it with superstition; conceiving deeds o• charity ( Ma•k 3.2.) done on that day, a brea•h thereof.
but After the C••ptivity, Nehemiah 13.13. Who, in the New Testament, over-kept it with Superstition; conceiving Deeds o• charity (Ma•k 3.2.) done on that day, a brea•h thereof.
whereas these leaving an house swept and garnished, return to the unclean spirit. The worst I wish such is, To practise the precept prescribed, Revel. 2.5. Remember whence thou art fallen, and repent, and do thy first works.
whereas these leaving an house swept and garnished, return to the unclean Spirit. The worst I wish such is, To practise the precept prescribed, Revel. 2.5. remember whence thou art fallen, and Repent, and do thy First works.
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anciently (when not reserved by Charter to the Lord of the Mannor) given to the Almoner, to bestow on pious uses. It seems therefore God delights not to enrich himself by such revenues, desiring no not the temporal death of a sinner,
anciently (when not reserved by Charter to the Lord of the Manor) given to the Almoner, to bestow on pious uses. It seems Therefore God delights not to enrich himself by such revenues, desiring no not the temporal death of a sinner,
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Indeed he may by his instruments compel us to the outward act; (witness Amnon, 2 Sam. 13.14. ravishing Tamar, being stronger then she, forced her, and lay with her ) but cannot command the consent of our souls.
Indeed he may by his Instruments compel us to the outward act; (witness Amnon, 2 Sam. 13.14. ravishing Tamar, being Stronger then she, forced her, and lay with her) but cannot command the consent of our Souls.
It is observable, that amongst the many Confessions of good men in S•ripture, no one of them (abate onely Eve, transferring her fault on the serpent) chargeth their sins on Satan,
It is observable, that among the many Confessions of good men in S•ripture, no one of them (abate only Eve, transferring her fault on the serpent) charges their Sins on Satan,
For any other to destroy themselves, is an hainous offence against Nature; self-preservation being the first Article in the grand Charter thereof. 2. Against Reason; Ephes. 5.29. No man ever yet hated his own flesh. No man ;
For any other to destroy themselves, is an heinous offence against Nature; self-preservation being the First Article in the grand Charter thereof. 2. Against Reason; Ephesians 5.29. No man ever yet hated his own Flesh. No man;
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he must be a beast, or a devil, that doth it. 3. Against Scripture: Thou shalt not kill. Say not, No law is particularly made against mans killing himself.
he must be a beast, or a Devil, that does it. 3. Against Scripture: Thou shalt not kill. Say not, No law is particularly made against men killing himself.
and partly, lest mans corruption should abuse the Law, sins punisher, to be sins remembrancer. But whereas it is said, Thou shalt love thy neighbour as thy self ;
and partly, lest men corruption should abuse the Law, Sins punisher, to be Sins remembrancer. But whereas it is said, Thou shalt love thy neighbour as thy self;
Otherwise it is not the removing, but the increase and exchange of pain; where the worm dieth not, and the fire is not quenched. Secondly, To shan shame.
Otherwise it is not the removing, but the increase and exchange of pain; where the worm Dieth not, and the fire is not quenched. Secondly, To shan shame.
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Who knows but that the l•st groan, which divorces their souls from their bodies, may marry their souls unto God•• so that the pangs ' of temporal death, may prove the pains of their spiritual birth. Now Self-homicide is twofold: Either of Omission, or Commission.
Who knows but that the l•st groan, which divorces their Souls from their bodies, may marry their Souls unto God•• so that the pangs ' of temporal death, may prove the pains of their spiritual birth. Now Self-homicide is twofold: Either of Omission, or Commission.
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Let such as have entertained thoughts to destroy themselves, and are yet kept alive, Be doleful for what is past, thankful for what is present, watchful for what is to come.
Let such as have entertained thoughts to destroy themselves, and Are yet kept alive, Be doleful for what is past, thankful for what is present, watchful for what is to come.
Some conceive Magus his fault within the luburbs of the sin against the Holy Ghost ; and therefore Peter warily inserteth perhaps, speaking conditionally, not positively; as uncertain of his pardon.
some conceive Magus his fault within the luburbs of the since against the Holy Ghost; and Therefore Peter warily inserteth perhaps, speaking conditionally, not positively; as uncertain of his pardon.
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But I may certainly say to such who have harboured thoughts of Self-homicide, Pray, and without any perhaps the thoughts of thine heart shall be forgiven thee.
But I may Certainly say to such who have Harboured thoughts of Self-homicide, Pray, and without any perhaps the thoughts of thine heart shall be forgiven thee.
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The rather, because the best of men in their passions have been tempted with such thoughts: Iob 7.15. So that my soul chuseth strangling and death, rather then life.
The rather, Because the best of men in their passion have been tempted with such thoughts: Job 7.15. So that my soul chooseth strangling and death, rather then life.
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Beza confesseth, that when a youth, being tortured with a scurfie head, he intended to have drowned himself from off the Millers bridge in Paris, had not the coming in of his uncle interrupted him.
Beza Confesses, that when a youth, being tortured with a scurfy head, he intended to have drowned himself from off the Millers bridge in paris, had not the coming in of his uncle interrupted him.
as they make up one mystical Body, whereof Christ is the Head. In which sense, it will fall to the share of the meanest sincere Christian, to come within the compass of this Angelical protection:
as they make up one mystical Body, whereof christ is the Head. In which sense, it will fallen to the share of the Meanest sincere Christian, to come within the compass of this Angelical protection:
and by the promise in the Text to be secured. Angels are very handy to preserve Gods servants from danger. Psal. 34.7. The angel of the Lord encampeth round about them that fear him, and delivereth them. Matth. 18.10. In heaven their angels do always behold the face of my Father which is in heaven.
and by the promise in the Text to be secured. Angels Are very handy to preserve God's Servants from danger. Psalm 34.7. The angel of the Lord encampeth round about them that Fear him, and Delivereth them. Matthew 18.10. In heaven their Angels do always behold the face of my Father which is in heaven.
How then comes it to pass, that many of Gods servants have such mischances, even in their feet? Mephibosheth, a childe of five yeers old, (therefore the more innocent) son to a good father,
How then comes it to pass, that many of God's Servants have such mischances, even in their feet? Mephibosheth, a child of five Years old, (Therefore the more innocent) son to a good father,
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Know then, that all promises of temporal preservation run with this tacite reservation in Gods bosome (always provided that He in his infinite wisdom conceiveth not the contrary more conducing to his own glory,
Know then, that all promises of temporal preservation run with this tacit reservation in God's bosom (always provided that He in his infinite Wisdom conceiveth not the contrary more conducing to his own glory,
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for reasons best known to himself.) For this cause sometimes God countermands Angelical protection, and ordereth that those heavenly spirits should in some cases suspend their attendance on men.
for Reasons best known to himself.) For this cause sometime God countermands Angelical protection, and Ordereth that those heavenly spirits should in Some cases suspend their attendance on men.
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So, name Angels with their due Epithets; Good angels, (contrary to evil angels, Psal 78.49.) Excelling angels, Psal. 103.20. Holy angels, Matth. 25.31. Angels of light, 2 Cor. 11.14. Elect angels, 1 Tim. 5.21. Such honour have all his Angels. Secondly, Learn Humility by them.
So, name Angels with their due Epithets; Good Angels, (contrary to evil Angels, Psalm 78.49.) Excelling Angels, Psalm 103.20. Holy Angels, Matthew 25.31. Angels of Light, 2 Cor. 11.14. Elect Angels, 1 Tim. 5.21. Such honour have all his Angels. Secondly, Learn Humility by them.
Hence that in the Grammar, Meruit sub rege in Gallia, understand Belgica. But the distance is not so great between an Emperour and a King, as between Angels and Men:
Hence that in the Grammar, Meruit sub rege in Gallia, understand Belgica. But the distance is not so great between an Emperor and a King, as between Angels and Men:
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yet it never troubled him, what he should do in requital thereof, whose thoughts were taken up to deserve an higher engagement, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation.
yet it never troubled him, what he should do in requital thereof, whose thoughts were taken up to deserve an higher engagement, Psalm 116.12. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation.
His grand fault in mis-alleadging the words, is this, That as Hanun (2 Sam. 10.4.) cut off the beards and cloathes of David's Ambassadours in the middle ;
His grand fault in mis-alleadging the words, is this, That as Hanun (2 Sam. 10.4.) Cut off the beards and clothes of David's ambassadors in the middle;
so Satan cites this Scripture by halfs. I confess, not for number of words, but for the sense thereof, he leaves out a moytie of the text, the most effectual and operative words therein, which were not onely of the Commission at large,
so Satan cites this Scripture by halfs. I confess, not for number of words, but for the sense thereof, he leaves out a moiety of the text, the most effectual and operative words therein, which were not only of the Commission At large,
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He needeth no Concordance alphabetically to finde out places, who hath them all ad unguem. But it is observable, that in all the Scripture, from Genesis to Revelation, Satan knoweth not one text which tendereth comfort unto him.
He needs no Concordance alphabetically to find out places, who hath them all ad unguem. But it is observable, that in all the Scripture, from Genesis to Revelation, Satan Knoweth not one text which tendereth Comfort unto him.
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That, Iude vers. 6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness,
That, Iude vers. 6. And the Angels which kept not their First estate, but left their own habitation, he hath reserved in everlasting chains under darkness,
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Satan may be cunning in Scripture, but the Scripture cannot be comfortable to him. It is not enough to hear Scripture alleadg'd, in point of faith or fact;
Satan may be cunning in Scripture, but the Scripture cannot be comfortable to him. It is not enough to hear Scripture alleged, in point of faith or fact;
Lastly, Whether that Scripture, if there, so there, truely printed, rightly translated, be not unproperly applied? The Papists have a good stroke herein (especially in the point of the Pope's Primacie, wherein the Scripture of it self is silent.) As these words were abused by the devil;
Lastly, Whither that Scripture, if there, so there, truly printed, rightly translated, be not unproperly applied? The Papists have a good stroke herein (especially in the point of the Pope's Primacy, wherein the Scripture of it self is silent.) As these words were abused by the Devil;
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so the next in the same Psalm, ( Psal. 91.31. Thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample under feet ) were blasphemously profaned by Pope Alexander, when he trod on the neck of Frederick the Emperour.
so the next in the same Psalm, (Psalm 91.31. Thou shalt tread upon the Lion and adder, the young Lion and the dragon shalt thou trample under feet) were blasphemously profaned by Pope Alexander, when he trod on the neck of Frederick the Emperor.
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yet they can hardly be told, or heard, without leaving in our hearts some diminution of the Majestie of God's Word (the dignity whereof all ought to maintain) and therefore it is ill trusting of our corruptions with the bare reporting of such Scriptures abused,
yet they can hardly be told, or herd, without leaving in our hearts Some diminution of the Majesty of God's Word (the dignity whereof all ought to maintain) and Therefore it is ill trusting of our corruptions with the bore reporting of such Scriptures abused,
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Cast thy Shuttle truely, (the swiftness whereof is the lively embleme of the shortness of mans life, Ioh 7.6) labour faithfully, God and his Angels will keep thee; thou art in thy ways.
Cast thy Shuttle truly, (the swiftness whereof is the lively emblem of the shortness of men life, John 7.6) labour faithfully, God and his Angels will keep thee; thou art in thy ways.
I Am no superstitious observer, or ceremonious affecter of mystical numbers: But I say, Seven remarkable observations discover themselves in the Text. More may, fewer cannot be raised, without leaving,
I Am no superstitious observer, or ceremonious affecter of mystical numbers: But I say, Seven remarkable observations discover themselves in the Text. More may, fewer cannot be raised, without leaving,
and yet our Saviour still continueth to alleadge Scripture in his own behalf, we learn, We must not leave off using of Scripture, because of others abusing it.
and yet our Saviour still Continueth to allege Scripture in his own behalf, we Learn, We must not leave off using of Scripture, Because of Others abusing it.
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and strip themselves out of the Livery of their innocence? What if thieves make their swords the instruments of Robbery, must honest men ride on the high ways without any weapons?
and strip themselves out of the Livery of their innocence? What if thieves make their swords the Instruments of Robbery, must honest men ride on the high ways without any weapons?
and that place, Psal. 91. lately ill served up by Satan, (with many more, daily ill dressed and dished by the unclean hands of profane persons) may notwithstanding, without any danger,
and that place, Psalm 91. lately ill served up by Satan, (with many more, daily ill dressed and dished by the unclean hands of profane Persons) may notwithstanding, without any danger,
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The place cited by our Saviour, (as generally, part of the Canonical Scripture; so particularly) is parcel of the Law in Deuteronomie ; commending unto us this:
The place cited by our Saviour, (as generally, part of the Canonical Scripture; so particularly) is parcel of the Law in Deuteronomy; commending unto us this:
Christ, and all Christians, ought to order their actions by the direction of the Law. Indeed we read, Gal. 5.18. If ye be led of the Spirit, ye are not UNDER the Law.
christ, and all Christians, ought to order their actions by the direction of the Law. Indeed we read, Gal. 5.18. If you be led of the Spirit, you Are not UNDER the Law.
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Christ, by his death, (as he did fulfil, so he) did destroy the Law thus far forth, that it cannot binde over any Believer to damnation. Yet all are under the guidance, government, and direction of the Law;
christ, by his death, (as he did fulfil, so he) did destroy the Law thus Far forth, that it cannot bind over any Believer to damnation. Yet all Are under the guidance, government, and direction of the Law;
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yea, Christians ought especially to apply all legal threatnings to their flesh, old creature, and unsanctified half, thereby the more effectually to subdue and mortifie the lust thereof.
yea, Christians ought especially to apply all Legal threatenings to their Flesh, old creature, and unsanctified half, thereby the more effectually to subdue and mortify the lust thereof.
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and drank thereof himself? But, may we not say seriously and sadly to the modern proud and peevish Antinomians, Are ye greater then Christ himself, who [ as God ] gave us the Law, and [ as man ] drank himself thereof ;
and drank thereof himself? But, may we not say seriously and sadly to the modern proud and peevish Antinomians, are you greater then christ himself, who [ as God ] gave us the Law, and [ as man ] drank himself thereof;
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and because made under the Law, Gal. 4.4. made the Law the the Square, whereby he regulated his actions? alleadging the same to deter himself here from Presumption:
and Because made under the Law, Gal. 4.4. made the Law the the Square, whereby he regulated his actions? alleging the same to deter himself Here from Presumption:
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It is written again, Thou shalt not tempt the Lord thy God. Now whereas Moses, Deut. 6.16. hath it in the plural, Ye shall not tempt the Lord your God ;
It is written again, Thou shalt not tempt the Lord thy God. Now whereas Moses, Deuteronomy 6.16. hath it in the plural, You shall not tempt the Lord your God;
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and our Saviour assesseth it in the singular, Thou shalt not tempt, &c. we learn, General precepts, promises, and threatnings in Scripture, must be particularized to every person; In Precepts. Psal. 27.8. When thou sayst, Seek YE my face;
and our Saviour assesseth it in the singular, Thou shalt not tempt, etc. we Learn, General Precepts, promises, and threatenings in Scripture, must be particularized to every person; In Precepts. Psalm 27.8. When thou Sayest, Seek you my face;
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Well then may a man, by a lively faith, inclose these common promises to himself, and bring his bucket to that fountain, which is opened for Iudah and Ierusalem.
Well then may a man, by a lively faith, enclose these Common promises to himself, and bring his bucket to that fountain, which is opened for Iudah and Ierusalem.
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For these and other Reasons, some seeming contrarieties appear in Scripture; but directly and diametrically, Gods Word cannot be brought against his Word, to cross it;
For these and other Reasons, Some seeming contrarieties appear in Scripture; but directly and diametrically, God's Word cannot be brought against his Word, to cross it;
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both Fathers, Papists and Protestants. But give me, Moses on David: (who, though writing before him, wrote both with the same Spirit, to which there is neither Before, nor After. ) How excellently is David 's promise expounded by Moses 's precept? That all assurance of Angelical protection must not thrust us on unnecessary dangers,
both Father's, Papists and Protestants. But give me, Moses on David: (who, though writing before him, wrote both with the same Spirit, to which there is neither Before, nor After.) How excellently is David is promise expounded by Moses is precept? That all assurance of Angelical protection must not thrust us on unnecessary dangers,
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acquired by mens pains and brains, in case of extremity. Thus, when Saint Paul, 2. Cor. 11.33. had his life way-layed for by King Aretas, in the City of Damascus, his way from the wall, by the stayrs, was obstructed, where souldiers were set to surprize him.
acquired by men's pains and brains, in case of extremity. Thus, when Saint Paul, 2. Cor. 11.33. had his life waylaid for by King Aretas, in the city of Damascus, his Way from the wall, by the stairs, was obstructed, where Soldiers were Set to surprise him.
The brethrens brains being at a loss, beat about, and (according to the promise, It shall be given you in the self-same hour ) discover an expedient,
The Brothers' brains being At a loss, beatrice about, and (according to the promise, It shall be given you in the selfsame hour) discover an expedient,
and let him down through a window in a basket. 3. Miraculous, when all other ways fail. Thus our Saviour, Luke 4.29. being brought to the brow of an hill, whence the Nazarites intended to cast him down headlong, passed (but which way, God knows ) thorow the midst of them.
and let him down through a window in a basket. 3. Miraculous, when all other ways fail. Thus our Saviour, Lycia 4.29. being brought to the brow of an hill, whence the nazarites intended to cast him down headlong, passed (but which Way, God knows) thorough the midst of them.
and no ship at hand to waft him over unto them, he miraculously did walk on the water, Matth. 14.25. who in my text refused to flie thorow the air, though both motions we•e equally easie unto him.
and no ship At hand to waft him over unto them, he miraculously did walk on the water, Matthew 14.25. who in my text refused to fly thorough the air, though both motions we•e equally easy unto him.
It serveth to confute the pride, impatience, and laziness of such, who will not go pede-tentim, fair and softly, in the path and pace of Gods appointing,
It serves to confute the pride, impatience, and laziness of such, who will not go pede-tentim, fair and softly, in the path and pace of God's appointing,
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Now such who will leap instantly from Predestination to Glorification, without treading on the intermediate steps betwixt them, may be well assured to miss of their desired mark.
Now such who will leap instantly from Predestination to Glorification, without treading on the intermediate steps betwixt them, may be well assured to miss of their desired mark.
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God hath designed unto us herein, certain stayrs and steps: Isai. 28.10. Precept must be upon precept, precept upon precept, line upon line, here a little and there a little.
God hath designed unto us herein, certain stairs and steps: Isaiah 28.10. Precept must be upon precept, precept upon precept, line upon line, Here a little and there a little.
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Christ in my Text would not leap down from the Temple, but go down by the Stayrs: and it is folly in us to think, to leap up in the edifying of Gods spiritual Temples, (to inform them in an instant in all fundamental matters ) which requireth much time,
christ in my Text would not leap down from the Temple, but go down by the Stairs: and it is folly in us to think, to leap up in the edifying of God's spiritual Temples, (to inform them in an instant in all fundamental matters) which requires much time,
If you must needs be tempting, be trying conclusions, be making experiments ; let men meddle with their matches, and tamper with those which are equal with themselves;
If you must needs be tempting, be trying conclusions, be making experiments; let men meddle with their Matches, and tamper with those which Are equal with themselves;
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Do we provoke the Lord to jealousie? What, are we stronger then he? What king (Luke 14.31.) going forth to war against another king, doth not first sit down,
Do we provoke the Lord to jealousy? What, Are we Stronger then he? What King (Lycia 14.31.) going forth to war against Another King, does not First fit down,
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and consulteth whether he be able with ten thousand, to meet him who cometh against him with twenty thousand? I confess here is a possibility implied, that one may manage a Defensive war, with hope of success,
and consulteth whither he be able with ten thousand, to meet him who comes against him with twenty thousand? I confess Here is a possibility implied, that one may manage a Defensive war, with hope of success,
namely, where the lesser number are better armed, disciplin'd, victuall'd, flesh'd with success, have the advantage of the time and place, not to speak of the goodness of the Cause.
namely, where the lesser number Are better armed, disciplined, victualed, fleshed with success, have the advantage of the time and place, not to speak of the Goodness of the Cause.
But will any tempt the Lord, and not first consider with himself, Can thy folly mate his Wisdom, thy Weakness his Strength? thy (I say not ten, his twenty thousand,
But will any tempt the Lord, and not First Consider with himself, Can thy folly mate his Wisdom, thy Weakness his Strength? thy (I say not ten, his twenty thousand,
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Many good works have I shewed you, for which of those works do you stone me? So may the God of heaven say to us sinful men, Many benefits I load you with daily, Psal. 68.19. (Whilst we, vile wretches, as it is Amos 2.13. press him with our sins, as a cart is pressed under sheaves ) for which of those benefits do you thus tempt me, and constantly rebel against me? Is it because God gave thee plenty and freedom, in the penury and captivity of others, that therefore thou dost tempt him? Is it because God hath endowed thee with many natural abilities above thy fellows, that therefore thou dost tempt him? Or because he hath conferred on thee many spiritual gifts and graces, that therefore thou dost tempt him? Ioseph, when sollicited by his Mistress to uncleanness, brought an argument to disswade himself from wronging his Master, fetched from the many favours he had heaped upon him, Gen. 39.9.
Many good works have I showed you, for which of those works do you stone me? So may the God of heaven say to us sinful men, Many benefits I load you with daily, Psalm 68.19. (While we, vile wretches, as it is Amos 2.13. press him with our Sins, as a cart is pressed under sheaves) for which of those benefits do you thus tempt me, and constantly rebel against me? Is it Because God gave thee plenty and freedom, in the penury and captivity of Others, that Therefore thou dost tempt him? Is it Because God hath endowed thee with many natural abilities above thy Fellows, that Therefore thou dost tempt him? Or Because he hath conferred on thee many spiritual Gifts and graces, that Therefore thou dost tempt him? Ioseph, when solicited by his Mistress to uncleanness, brought an argument to dissuade himself from wronging his Master, fetched from the many favours he had heaped upon him, Gen. 39.9.
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and sincerely applied to our hearts, would keep us from committing many sins against him, who hath endeared us unto him with many mercies, and who is not onely The Lord, but Thy God.
and sincerely applied to our hearts, would keep us from committing many Sins against him, who hath endeared us unto him with many Mercies, and who is not only The Lord, but Thy God.
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CHRIST'S Third Temptation to IDOLATRY. SERMON IX. MATTH. 4.8. Again the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world.
CHRIST'S Third Temptation to IDOLATRY. SERMON IX. MATTHEW. 4.8. Again the Devil Takes him up into an exceeding high mountain, and shows him all the kingdoms of the world.
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What made Satan shift his place, seeing the Pinacle of the Temple, (whereon he stood before) was as proper to his purpose (by reason of the elevation thereof) thence to render a veiw of the Glory of the world? For the Temple was a stately structure, founded no mount Moriah, 2 Chron. 3.1. and the Pinacle, being on the top thereof, afforded a conveniency to survey round about at great distance. Not so:
What made Satan shift his place, seeing the Pinnacle of the Temple, (whereon he stood before) was as proper to his purpose (by reason of the elevation thereof) thence to render a view of the Glory of the world? For the Temple was a stately structure, founded no mount Moriah, 2 Chronicles 3.1. and the Pinnacle, being on the top thereof, afforded a conveniency to survey round about At great distance. Not so:
all the City (and the Temple therein) was seated (though on an Hill ) in an Hole, surrounded with higher mountains on all sides: Psal. 125.2. As the mountains are round about Ierusalem, so the Lord is round about his people.
all the city (and the Temple therein) was seated (though on an Hill) in an Hold, surrounded with higher Mountains on all sides: Psalm 125.2. As the Mountains Are round about Ierusalem, so the Lord is round about his people.
Satan therefore chose a larger Horizon, where the Sight was not so circumscrib'd, and removed from the Pinacle to a Mountain. Not to say that the Devil desired to put his new poyson into new bottles, and to make his new temptation the more taking and pleasant, with the novelty of another place, to which he adjourned it.
Satan Therefore chosen a larger Horizon, where the Sighed was not so circumscribed, and removed from the Pinnacle to a Mountain. Not to say that the devil desired to put his new poison into new bottles, and to make his new temptation the more taking and pleasant, with the novelty of Another place, to which he adjourned it.
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Grant it NONLATINALPHABET a mountain, NONLATINALPHABET high, NONLATINALPHABET exceeding high, whereon Satan took his station, yet was it too low, thence to take the prospect of the whole world.
Grant it a mountain, high, exceeding high, whereon Satan took his station, yet was it too low, thence to take the prospect of the Whole world.
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Tenariff in the Canarie Islands, is beleived the highest mountain of the yet-known world, yet is not conceived to be perpendicularly above fifteen miles high;
Tenerife in the Canary Islands, is believed the highest mountain of the yet-known world, yet is not conceived to be perpendicularly above fifteen miles high;
The second, ex parte objecti, from the thing to be seen, all the world. Abate NONLATINALPHABET [ the world adorn'd with creatures ] according to Saint Matthew, and confine it onely with S. Luke to NONLATINALPHABET [ the part thereof inhabited by men ] and it was not visible at one view, with all the glory thereof For, much of it lay buried in the bowels of the earth, in mines, and minerals ;
The second, ex parte Object, from the thing to be seen, all the world. Abate [ the world adorned with creatures ] according to Saint Matthew, and confine it only with S. Lycia to [ the part thereof inhabited by men ] and it was not visible At one view, with all the glory thereof For, much of it lay buried in the bowels of the earth, in mines, and minerals;
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The third, ex parte organi, from the Eye, the instrument of sight. It is true, Matth. 6.22. If the Eye be single, the whole Body shall be full of light.
The third, ex parte organi, from the Eye, the Instrument of sighed. It is true, Matthew 6.22. If the Eye be single, the Whole Body shall be full of Light.
And we must allow our Saviour a single Eye, naturally quick and cleare (except weakened with weeping for our sins;) yet finite was the sphere of the activity thereof;
And we must allow our Saviour a single Eye, naturally quick and clear (except weakened with weeping for our Sins;) yet finite was the sphere of the activity thereof;
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The first answer to these difficulties cometh unto us recommended by the authority of Saint Chrysostome, affirming, that the Devil did show, that is, by his gesture and pointing demonstrate to Christ the glo•y of the world (which might easily be done in a moment) and afterwards Satan at his leasure did largely comment on his foresaid manual Indication, hightning and advancing worldly wealth, power,
The First answer to these difficulties comes unto us recommended by the Authority of Saint Chrysostom, affirming, that the devil did show, that is, by his gesture and pointing demonstrate to christ the glo•y of the world (which might Easily be done in a moment) and afterwards Satan At his leisure did largely comment on his foresaid manual Indication, hightning and advancing worldly wealth, power,
The second answer is of such, who conceive Satan chose out a select parcel of ground, probably in Asia and the Eastern parts (where Nature is most triumphant and orient in pleasure and treasure) within the compass of Christs sight, and presented it as a sample unto him, whence he might ghess the glory of all the rest.
The second answer is of such, who conceive Satan chosen out a select parcel of ground, probably in Asia and the Eastern parts (where Nature is most triumphant and orient in pleasure and treasure) within the compass of Christ sighed, and presented it as a sample unto him, whence he might guess the glory of all the rest.
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which Country, not in relation to its spiritual advantages, but meerly for the outward fruitfulness thereof (as appears in the text) is twice terme•, viz. Ezek. 20.6. and 15. the GLORY of all LANDS.
which Country, not in Relation to its spiritual advantages, but merely for the outward fruitfulness thereof (as appears in the text) is twice terme•, viz. Ezekiel 20.6. and 15. the GLORY of all LANDS.
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So that all worldly wealth, being (in comparison of an eternal and stable good) but a shadow, this Pageant was but the shadow of a shadow, quickly vanishing away.
So that all worldly wealth, being (in comparison of an Eternal and stable good) but a shadow, this Pageant was but the shadow of a shadow, quickly vanishing away.
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Either because the brittle constitution thereof would abide no long continuance, or that Satan purposely withdrew it presently, to make Christ more e•gerly to desire it,
Either Because the brittle constitution thereof would abide no long Continuance, or that Satan purposely withdrew it presently, to make christ more e•gerly to desire it,
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We will not stir a step out of the first book of the Bible, to give four plaine and pitifull instances thereof. Gen. 3.6. When the woman saw that the tree was good for food, and pleasant to the Eyes, &c. Herein, in some sort, her eye was taster to her mouth ;
We will not stir a step out of the First book of the bible, to give four plain and pitiful instances thereof. Gen. 3.6. When the woman saw that the tree was good for food, and pleasant to the Eyes, etc. Herein, in Some sort, her eye was taster to her Mouth;
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she presumed (before she tried) it would be delicious to the palate, it was so delightful to the look. Secondly, Gen. 6.2. When the sons of God saw the daughters of men, that they were (what? wise? vertuous? religious? oh no) faire, they took them to their wives.
she presumed (before she tried) it would be delicious to the palate, it was so delightful to the look. Secondly, Gen. 6.2. When the Sons of God saw the daughters of men, that they were (what? wise? virtuous? religious? o no) fair, they took them to their wives.
which made him unadvisedly fix his habitation there, to his great disturbance, and, without Gods greater mercy, final destruction. Fourthly, Gen. 19.26.
which made him unadvisedly fix his habitation there, to his great disturbance, and, without God's greater mercy, final destruction. Fourthly, Gen. 19.26.
When Lot 's wife looked back to Sodom, and was severely punished, though Abraham did the same (in the very next verse save one) without either sin or suffering ;
When Lot is wife looked back to Sodom, and was severely punished, though Abraham did the same (in the very next verse save one) without either sin or suffering;
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if from before our face, to behinde our backs, we do but exchange one vanity for another; seeing Solomon saith, Eccles. 1.1. Vanity of Vanities, all is Vanity.
if from before our face, to behind our backs, we do but exchange one vanity for Another; seeing Solomon Says, Eccles. 1.1. Vanity of Vanities, all is Vanity.
But should a Saint of God be seriously examined upon Interrogatories, concerning such a fond fashion or fantastick mode, what he knoweth thereof, all the intelligence he would return is this;
But should a Saint of God be seriously examined upon Interrogatories, Concerning such a found fashion or fantastic mode, what he Knoweth thereof, all the intelligence he would return is this;
He saw a great busling, and huddle, and hubbub amongst men in the world, but he took particular notice of nothing, as beholding worldly vanities with a transient Eye.
He saw a great bustling, and huddle, and hubbub among men in the world, but he took particular notice of nothing, as beholding worldly vanities with a Transient Eye.
The third, still more to be praised (as speaking a greater degree of grace) is with a pitying and bemoaning eye, (not to the things themselves, but) to souls of men so delighting in,
The third, still more to be praised (as speaking a greater degree of grace) is with a pitying and bemoaning eye, (not to the things themselves, but) to Souls of men so delighting in,
But to behold worldly vanities with an admiring and almost adoring eye, as the Disciples, Luke 21.5. gazed on the fabrick and furniture of the Temple, is much to be condemned in all Christians.
But to behold worldly vanities with an admiring and almost adoring eye, as the Disciples, Lycia 21.5. gazed on the fabric and furniture of the Temple, is much to be condemned in all Christians.
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He was suspicious, had he really represented the world, with all the vexations inevitably appendant thereunto, it would have disheartned our Saviour from the acceptance thereof.
He was suspicious, had he really represented the world, with all the vexations inevitably appendant thereunto, it would have disheartened our Saviour from the acceptance thereof.
and the wofull experience of some, will justifie that his Error was too true an Anagram: and therefore the craft of Satan concealed the grievances, shews onely the glory of the world.
and the woeful experience of Some, will justify that his Error was too true an Anagram: and Therefore the craft of Satan concealed the grievances, shows only the glory of the world.
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Now if one mark these opera preparatoria of Satan in the text, and consider their tendency whereunto, one may observe a darker comple•tion, and more of hell, likely to be in this,
Now if one mark these opera preparatoria of Satan in the text, and Consider their tendency whereunto, one may observe a Darker comple•tion, and more of hell, likely to be in this,
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First, because he is of the nature of a serpent, That old serpent called the devil, Rev. 12.9. and that beast is sufficiently knowne to carry his worst poison in his hindmost parts.
First, Because he is of the nature of a serpent, That old serpent called the Devil, Rev. 12.9. and that beast is sufficiently known to carry his worst poison in his hindmost parts.
Secondly, because he alwaies delighteth to be one of the Antipodes in opposition to Gods proceedings, who (being the Author of concord ) makes ever the sweetest musick in the close, as the other the worst jarring therein. Christ, Iohn 2.10. kept the best wine unto the last, Satan in this his Temptation, reserved to the last the dregs and lees of his sowrest and sharpest vinegar.
Secondly, Because he always delights to be one of the Antipodes in opposition to God's proceedings, who (being the Author of concord) makes ever the Sweetest music in the close, as the other the worst jarring therein. christ, John 2.10. kept the best wine unto the last, Satan in this his Temptation, reserved to the last the dregs and lees of his sourest and Sharpest vinegar.
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and when Satan must depart (a death to him) and leave off to tempt us, he will badger-like, make his teeth meet, and take his leave with leaving a deep impression.
and when Satan must depart (a death to him) and leave off to tempt us, he will badger-like, make his teeth meet, and take his leave with leaving a deep impression.
In the last day, that great day of the feast, Iesus stood and cryed, &c. But how loud will the Devil that Lion roar, in the great and last day of thy life,
In the last day, that great day of the feast, Iesus stood and cried, etc. But how loud will the devil that lion roar, in the great and last day of thy life,
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Secondly, In the Plural, there be Issues, two Exits out of death: Mat. 25.4. And these shall go away into everlasting punishment, but the righteous into life eternal.
Secondly, In the Plural, there be Issues, two Exits out of death: Mathew 25.4. And these shall go away into everlasting punishment, but the righteous into life Eternal.
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Lastly, and most to our comfort, these Issues are only in the sole disposing of God himself, who of his mercy will make us conquerors over Satans temptations;
Lastly, and most to our Comfort, these Issues Are only in the sole disposing of God himself, who of his mercy will make us conquerors over Satan temptations;
by whose gracious •ssistance, Psa. 91.15. the Lyon and the Dragon (two names of the Devil in Scripture) shall at the minute of our death, be trampled under our feet. Amen.
by whose gracious •ssistance, Psa. 91.15. the lion and the Dragon (two names of the devil in Scripture) shall At the minute of our death, be trampled under our feet. Amen.
Thus Simoniacal Patrons boast, how frankly and freely they give their Livings, when indeed they sell them to unworthy Incumbents, either by retention of tithes, or receiving of money.
Thus Simoniacal Patrons boast, how frankly and freely they give their Livings, when indeed they fell them to unworthy Incumbents, either by retention of Tithes, or receiving of money.
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Profits, Emoluments, Hereditaments, Obventions, Appendants, Appurtenances, &c. The Devil compriseth them in one word, All ; but afterwards brancheth it into two parts, NONLATINALPHABET, and NONLATINALPHABET, power, and glory.
Profits, Emoluments, Hereditaments, Obventions, Appendants, Appurtenances, etc. The devil compriseth them in one word, All; but afterwards branches it into two parts,, and, power, and glory.
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Thirdly, The sellers power to make a good state: Nihil dat quod non habet; Nothing can give to another, what it hath not it self, formally, or vertually. Satan herein pretends conscience;
Thirdly, The sellers power to make a good state: Nihil that quod non habet; Nothing can give to Another, what it hath not it self, formally, or virtually. Satan herein pretends conscience;
For, should Christ seriously consider, that he was the Son of God, he would never ask a blessing at the hands of him, who was his Fathers professed Enemy. Observe,
For, should christ seriously Consider, that he was the Son of God, he would never ask a blessing At the hands of him, who was his Father's professed Enemy. Observe,
And because it is a point of right, we will prove it both by record and practice. First, by Record, Psal. 24.1. The earth is the Lords, and the fulness thereof;
And Because it is a point of right, we will prove it both by record and practice. First, by Record, Psalm 24.1. The earth is the lords, and the fullness thereof;
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2. By Practice. Had the Devil had the disposing of this world, never had just Iob got wealth, chaste Ioseph gained honour, holy David become a King, pious Mordecai been a favourite:
2. By Practice. Had the devil had the disposing of this world, never had just Job god wealth, chaste Ioseph gained honour, holy David become a King, pious Mordecai been a favourite:
The Devil would have blasted their preferment in the bud, and with his negative voice had hindred their election to honour, had he had the ruling of rule and riches in this world.
The devil would have blasted their preferment in the bud, and with his negative voice had hindered their election to honour, had he had the ruling of Rule and riches in this world.
But the Devil may seem the undoubted patron of all worldly advancement, because (though sometime some good men slip into preferment) his Chaplains chiefly are presented thereunto.
But the devil may seem the undoubted patron of all worldly advancement, Because (though sometime Some good men slip into preferment) his Chaplains chiefly Are presented thereunto.
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But Christ himself seemes to consent to Satans soveraignty over the world, when stiling him thrice, namely, Ioh. 12.31. and 14.30. and 16.11. Prince of this world.
But christ himself seems to consent to Satan sovereignty over the world, when styling him thrice, namely, John 12.31. and 14.30. and 16.11. Prince of this world.
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but Gods silence herein is not consent, as the wicked mistake, Psal. 50.21. Besides, the Devil lyed ab•minably when he said, he could give NONLATINALPHABET power, or properly, authority: for, Rom. 13.1. NONLATINALPHABET. for, there is no authority but from God.
but God's silence herein is not consent, as the wicked mistake, Psalm 50.21. Beside, the devil lied ab•minably when he said, he could give power, or properly, Authority: for, Rom. 13.1.. for, there is no Authority but from God.
The devil, by Gods permission, might give him NONLATINALPHABET, power, (such as a thief hath over an honest man when he robbeth him) but authority truely founded and bounded, Satan could not bestow upon him.
The Devil, by God's permission, might give him, power, (such as a thief hath over an honest man when he robbeth him) but Authority truly founded and bounded, Satan could not bestow upon him.
Wherefore, though in his first temptation to Despair, Satan affirm'd no falshood, yet in his second to Presumption, he supprest some necessary truth, in all thy ways ;
Wherefore, though in his First temptation to Despair, Satan affirmed no falsehood, yet in his second to Presumption, he suppressed Some necessary truth, in all thy ways;
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Now wealth is the devil's gift, when atchieved by unwarrantable ways; wrong, and robbery; fraud, and flattery; corruption, and bribery; extortion, and cruelty.
Now wealth is the devil's gift, when achieved by unwarrantable ways; wrong, and robbery; fraud, and flattery; corruption, and bribery; extortion, and cruelty.
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But let it never be said, that the devil hath made us rich. Such wealth of his giving, will never prove prosperous at last. We read, 2 Kings 12.9. how I•hoiada bored an hole into the lid of a chest, into which the Free-offerings for the Temple were put.
But let it never be said, that the Devil hath made us rich. Such wealth of his giving, will never prove prosperous At last. We read, 2 Kings 12.9. how I•hoiada bored an hold into the lid of a chest, into which the Free-offerings for the Temple were put.
Sometimes not performing them at all. One Darius a Persian Prince, infamous for never-performed promises, is syrnamed Darius Doso, or, Darius I will give. The evil spirit in my Text may be named The devil Doso ;
Sometime not performing them At all. One Darius a Persian Prince, infamous for never-performed promises, is surnamed Darius Doso, or, Darius I will give. The evil Spirit in my Text may be nam The Devil Doso;
Satan, who loves the sin, but hates the sinner, will finde some such trick, querk, or equivocation, thereby to frustrate and defeat those who depend on his promises;
Satan, who loves the since, but hates the sinner, will find Some such trick, quirk, or equivocation, thereby to frustrate and defeat those who depend on his promises;
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Thirdly, They are over-performed: 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.
Thirdly, They Are over-performed: 1 Cor. 2.9. Eye hath not seen, nor ear herd, neither have entered into the heart of man, the things which God hath prepared for them that love him.
The fig-tree would not forsake his sweetnese, olive-tree his fatness, vine his wine (whereby he cheareth the heart of God and man) when the bramble (fitter to make a fire then a king of) accepted of the Soveraignty of the trees of the wood, Iudg. 9 ▪
The Fig tree would not forsake his sweetnese, olive-tree his fatness, vine his wine (whereby he Cheereth the heart of God and man) when the bramble (fitter to make a fire then a King of) accepted of the Sovereignty of the trees of the wood, Judges 9 ▪
Now the body of man can scarcely be contrived into a decent posture, which in Scripture hath not been hanselled by some good man or other, with Gods worship therein.
Now the body of man can scarcely be contrived into a decent posture, which in Scripture hath not been hanselled by Some good man or other, with God's worship therein.
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The humble Publicane prayed standing, Luke 18.13. Sick Hezekiah lying upon his bed, 2 Kings 20.2. Aged Iacob, leaning on his st•ff. Heb. 11.21. Devout Saint Paul, kneeling on his knees, Ephes. 3.14 Valiant Ioshua, flat on his face, Josh. 7.6. Faithful Elijah, with his face between his knees, 1 King. 18 42. when he prayed for raine.
The humble Publican prayed standing, Lycia 18.13. Sick Hezekiah lying upon his Bed, 2 Kings 20.2. Aged Iacob, leaning on his st•ff. Hebrew 11.21. Devout Saint Paul, kneeling on his knees, Ephesians 3.14 Valiant Ioshua, flat on his face, Josh. 7.6. Faithful Elijah, with his face between his knees, 1 King. 18 42. when he prayed for rain.
The result of all is this, being ignorant of mens particular infirmities, and occasions, we cannot constantly con•ine them to one posture in Gods worship.
The result of all is this, being ignorant of men's particular infirmities, and occasions, we cannot constantly con•ine them to one posture in God's worship.
For my own part, should my sons knees (how old soever) be too stubborn to beg my Blessing, I believe mine arm would be too stiff to reach out Maintenance unto him.
For my own part, should my Sons knees (how old soever) be too stubborn to beg my Blessing, I believe mine arm would be too stiff to reach out Maintenance unto him.
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IN the former verse, Satan had rapt out two notorious lyes. (As indeed tis hard to tell one lye, and but ONE Lye. ) The first, Assertory, respecting the Time past, affirming that all the power and glory of the world, were in his absolute disposal, as delivered unto him.
IN the former verse, Satan had rapt out two notorious lies. (As indeed this hard to tell one lie, and but ONE Lie.) The First, Assertory, respecting the Time past, affirming that all the power and glory of the world, were in his absolute disposal, as Delivered unto him.
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The second, Promissory, relating to the time to come, promising (when he meant nothing less) to invest and estate Christ, in the full and peaceable possession thereof.
The second, Promissory, relating to the time to come, promising (when he meant nothing less) to invest and estate christ, in the full and peaceable possession thereof.
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but partly, because, had He spoken truth therein, it signified nothing, as to the matter of Christs acceptance of his profer, which he heartily detested and defied:
but partly, Because, had He spoken truth therein, it signified nothing, as to the matter of Christ acceptance of his proffer, which he heartily detested and defied:
partly, because Christ made all convenient speed to come up to the Point, and to close with his Adversary about the main issue of the matter, the utter unlawfulness of Idolatry on any terms.
partly, Because christ made all convenient speed to come up to the Point, and to close with his Adversary about the main issue of the matter, the utter unlawfulness of Idolatry on any terms.
To teach us, that the most compendious way to end any controversie, is, not to stand pidling and pelting away our spiritual artillery, against the ou••works, and less-important limbes thereof,
To teach us, that the most compendious Way to end any controversy, is, not to stand piddling and pelting away our spiritual Artillery, against the ou••works, and less-important limbs thereof,
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so our Saviour was not at leasure to listen to the two crackings lyes Satan had uttered, being totally taken up and ingrossed with the loud roaring abminable Blasphemy, vented by him, to which alone he shapeth his answer in the Text: Then saith Iesus, &c. Observe in the words, 1. Christs Refusal of, 2. His Indignation at, 3. His Refutation of Satans temptation. From his Refusal, we collect,
so our Saviour was not At leisure to listen to the two crackings lies Satan had uttered, being totally taken up and ingrossed with the loud roaring abminable Blasphemy, vented by him, to which alone he shapeth his answer in the Text: Then Says Iesus, etc. Observe in the words, 1. Christ Refusal of, 2. His Indignation At, 3. His Refutation of Satan temptation. From his Refusal, we collect,
All worldly wealth, is no effectual, Allurement to Sin, unto a Sanctified Soul: What saith Saint Paul? Gal. 7.14. By Christ the world is crucified to me, and I unto the world.
All worldly wealth, is no effectual, Allurement to since, unto a Sanctified Soul: What Says Saint Paul? Gal. 7.14. By christ the world is Crucified to me, and I unto the world.
Especially Satan being of a Serpentine nature, which, Gen. 3.15. bruiseth the Heel, it is suspicious to suffer him to come in the rere, behinde us, for fear he practiseth some treachery against us.
Especially Satan being of a Serpentine nature, which, Gen. 3.15. bruiseth the Heel, it is suspicious to suffer him to come in the rear, behind us, for Fear he Practiseth Some treachery against us.
Besides, there is no danger of the Devils being behind the backs of our Bodies, when at the self-same time, the Eye of our souls may with all caution be fastned upon him.
Beside, there is no danger of the Devils being behind the backs of our Bodies, when At the selfsame time, the Eye of our Souls may with all caution be fastened upon him.
The most Lambs in their owne cause, are the Most Lions in Gods Quarrel. We find the Character of Christs mildness, Matth. 12.9. Hee shall not strive, nor cry.
The most Lambs in their own cause, Are the Most Lions in God's Quarrel. We find the Character of Christ mildness, Matthew 12.9. He shall not strive, nor cry.
he said unto him, Get thee behind me Satan, giving Peter worse language for disswading then ever he did Iudas, for contriving his passion, whom indeed he once called Devil, but never bid him, Get thee behinde me.
he said unto him, Get thee behind me Satan, giving Peter Worse language for dissuading then ever he did Iudas, for contriving his passion, whom indeed he once called devil, but never bid him, Get thee behind me.
but this I dare presume to affirm, It is not then in his behalf, but (like meek Moses, Numb. 16.15. very worth in the case of Korah ) when his Fathers honour or our good was interested therein.
but this I Dare presume to affirm, It is not then in his behalf, but (like meek Moses, Numb. 16.15. very worth in the case of Korah) when his Father's honour or our good was interested therein.
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Yea it is remarkable, Christ took all the three places wherewith he repelled Satan, out of one book of Deuteronomy, and two of them out of one (the sixth) chapter thereof.
Yea it is remarkable, christ took all the three places wherewith he repelled Satan, out of one book of Deuteronomy, and two of them out of one (the sixth) chapter thereof.
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Now if the opening of one Box afforded Christ three Antidotes against Sat•ns poyson, how many Cordials may the whole Scripture yeeld us, especially since the happy addition of the New Testament thereto!
Now if the opening of one Box afforded christ three Antidotes against Sat•ns poison, how many Cordials may the Whole Scripture yield us, especially since the happy addition of the New Testament thereto!
But as the Devil had formerly cited the text defectively (leaving out in all thy ways ) so our Saviour quotes the same redundantly, inserting the word Onely, (whereon all the hinge of the controversie did depend) which if the Original be consulted with, Deut. 6.13. appears not at all in the Text;
But as the devil had formerly cited the text defectively (leaving out in all thy ways) so our Saviour quotes the same redundantly, inserting the word Only, (whereon all the hinge of the controversy did depend) which if the Original be consulted with, Deuteronomy 6.13. appears not At all in the Text;
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Though Onely be not expressed, it is implyed in the Text, and may be supplied from the context: For it followed in the next verse, Deut. 6.14. Ye shall not go after other gods.
Though Only be not expressed, it is employed in the Text, and may be supplied from the context: For it followed in the next verse, Deuteronomy 6.14. You shall not go After other God's.
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If we Ministers, (especially in the heat and height of our preaching) cite not Scripture Syllabically or verbatim, but faithfully render the life and sense thereof (some perchance out of the preceding, some from the following verses) we cannot justly be taxed for fallacious alleadging thereof.
If we Ministers, (especially in the heat and height of our preaching) Cite not Scripture Syllabically or verbatim, but faithfully render the life and sense thereof (Some perchance out of the preceding, Some from the following Verses) we cannot justly be taxed for fallacious alleging thereof.
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Here we will not, with some Protestant Divines, lay too much stress on that place, Luke 8.20. when Christ said to Iairus, Beleive ONLY, and shee shall be made whole ;
Here we will not, with Some Protestant Divines, lay too much stress on that place, Lycia 8.20. when christ said to Jairus, Believe ONLY, and she shall be made Whole;
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because it relateth not properly and directly to the justifying of Iairus his soul, but onely to have that miraculous reviving bestowed on his Daughter.
Because it relateth not properly and directly to the justifying of Jairus his soul, but only to have that miraculous reviving bestowed on his Daughter.
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But we find Faith ALONE justifiing, tantamountingly in Scripture, when we read, Eph. 2.8. By grace are ye saved, through faith, and that not of your selves, it is the gift of God:
But we find Faith ALONE justifying, tantamountingly in Scripture, when we read, Ephesians 2.8. By grace Are you saved, through faith, and that not of your selves, it is the gift of God:
and Saint Hillary, on the 8 of Matthew (so false is Bellarmines slander, that Luther first made the expression) hath the proposition in terminis, Fides sola justificat.
and Saint Hillary, on the 8 of Matthew (so false is Bellarmines slander, that Luther First made the expression) hath the proposition in terminis, Fides sola justificat.
The Throne, and the Marriage-bed. God in Scripture shadoweth himself unto us, under both these Relations. Psal. 89.18. The holy One of Israel is our King. Jer. 3.14. Turn, O backsliding children, saith the Lord:
The Throne, and the Marriage bed. God in Scripture shadoweth himself unto us, under both these Relations. Psalm 89.18. The holy One of Israel is our King. Jer. 3.14. Turn, Oh backsliding children, Says the Lord:
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Here some of Solomon 's fools, though carnally wise, might conceive, (had they been in Christ's place) that they had an advantage to enrich and advance themselves, cozen and delude Satan,
Here Some of Solomon is Fools, though carnally wise, might conceive, (had they been in Christ's place) that they had an advantage to enrich and advance themselves, cozen and delude Satan,
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Should a wife, being found in the wanton embraces of another, pretend for her self, that still her heart was loyal to her husband, He should be as very a fool to believe it,
Should a wife, being found in the wanton embraces of Another, pretend for her self, that still her heart was loyal to her husband, He should be as very a fool to believe it,
as the Colonies substituted in the room of the ten tribes carried away into captivity, 2 King. 17. And a seeming-contradiction (but easily reconciled) is remarkable in three verses. Vers. 32. They feared the Lord. Vers. 33. They feared the Lord, and served their own gods.
as the Colonies substituted in the room of the ten tribes carried away into captivity, 2 King. 17. And a seeming-contradiction (but Easily reconciled) is remarkable in three Verses. Vers. 32. They feared the Lord. Vers. 33. They feared the Lord, and served their own God's.
But God, though he be in fact mocked, is not in fine mocked; (though men multiply distinctions till their Fancies be weary, calling the same sin by different names) but will avenge himself on such as abuse him by their vain Inventions.
But God, though he be in fact mocked, is not in fine mocked; (though men multiply Distinctions till their Fancies be weary, calling the same since by different names) but will avenge himself on such as abuse him by their vain Inventions.
and servile adoration, then NONLATINALPHABET it self; and in Scripture is given to God himself. Thus S. Iames, Chap. 1.1. stileth himself NONLATINALPHABET, The servant of Iesus Christ.
and servile adoration, then it self; and in Scripture is given to God himself. Thus S. James, Chap. 1.1. styleth himself, The servant of Iesus christ.
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and onely calleth himself NONLATINALPHABET, The servant of Iesus, as a title of highest spiritual honour, and which speaketh his lowest service unto our Saviour;
and only calls himself, The servant of Iesus, as a title of highest spiritual honour, and which speaks his lowest service unto our Saviour;
It is not to be attributed to any latent operation, or mystical efficacie of the number of Three, as if the third resistance drave the devil away (thrice crossing, thrice sprinkling of water, &c. folly, with Papists, to fix any force either in the thing, or the triplication thereof) or as if Satan would tempt us onely three times, who will do it more then thirty times three. But Satan left him,
It is not to be attributed to any latent operation, or mystical efficacy of the number of Three, as if the third resistance drave the Devil away (thrice crossing, thrice sprinkling of water, etc. folly, with Papists, to fix any force either in the thing, or the triplication thereof) or as if Satan would tempt us only three times, who will do it more then thirty times three. But Satan left him,
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First, Because he (who long had look'd for that which he was loath to finde, viz. whether Christ was the Son of God ) was now, to his great sorrow, sufficiently satisfied in the affirmative, that he was so;
First, Because he (who long had looked for that which he was loath to find, viz. whither christ was the Son of God) was now, to his great sorrow, sufficiently satisfied in the affirmative, that he was so;
Secondly, Satan could not go higher, and therefore he would not go lower in his Temptations. Ecquid aliquid altius? Was there any act worse then Idolatry ;
Secondly, Satan could not go higher, and Therefore he would not go lower in his Temptations. Ecquid Aliquid Highly? Was there any act Worse then Idolatry;
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or greater temptation thereunto, then the wealth and glory of the whole world? It stood not with the state of Satans malice, to present our Saviour after this, with some petty allurement to a puny sin,
or greater temptation thereunto, then the wealth and glory of the Whole world? It stood not with the state of Satan malice, to present our Saviour After this, with Some Petty allurement to a puny since,
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The surest way to fright the fiercest Lion, (that of the crowing of a Cock, being denied by many, doubted of by most) is by shaking of a fire-brand before his face.
The Surest Way to fright the Fiercest lion, (that of the crowing of a Cock, being denied by many, doubted of by most) is by shaking of a firebrand before his face.
he departeth from him, for a SEASON. And seeing departing, and coming are relative termes ; we finde Satan afterwards re-assaulting our Saviour, Iohn 14.30. The Prince of this world cometh, and hath nothing in me. Whence Learn,
he departeth from him, for a SEASON. And seeing departing, and coming Are relative terms; we find Satan afterwards re-assaulting our Saviour, John 14.30. The Prince of this world comes, and hath nothing in me. Whence Learn,
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The flesh starteth first, not onely from our birth, but being and conception: Psal. 51.5. Behold, I was born in inquity, and in sin hath my Mother conceived me.
The Flesh starts First, not only from our birth, but being and conception: Psalm 51.5. Behold, I was born in Iniquity, and in since hath my Mother conceived me.
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The World and the Devil come after, namely when a child (sooner or later according to his capacity) is able, with the consent of his reason and will, to commit an actual sin.
The World and the devil come After, namely when a child (sooner or later according to his capacity) is able, with the consent of his reason and will, to commit an actual since.
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Yet let none be disheartned at Satans never leaving to tempt them, but, in a comfortable opposition thereunto, let them consider that Gods protection will never finally leave to preserve them.
Yet let none be disheartened At Satan never leaving to tempt them, but, in a comfortable opposition thereunto, let them Consider that God's protection will never finally leave to preserve them.
why hast thou forsaken me? Yet we have the certain promise of constant assistance; which he will infallibly perform: Heb. 13.5. I will never LEAVE thee, nor forsake thee.
why hast thou forsaken me? Yet we have the certain promise of constant assistance; which he will infallibly perform: Hebrew 13.5. I will never LEAVE thee, nor forsake thee.
yet the notion and nature of his future, much differed from his former temptations. His former were chiefly for Satans information, and the other were onely for Christs vexation ;
yet the notion and nature of his future, much differed from his former temptations. His former were chiefly for Satan information, and the other were only for Christ vexation;
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For what agreement is there betwixt light and darkne•s? Those Stars of sweet light, and the Star Wormwood, Revel. 8.11. are of so opposite Horizons, the elevation of the one, necessitates the depression of the other.
For what agreement is there betwixt Light and darkne•s? Those Stars of sweet Light, and the Star Wormwood, Revel. 8.11. Are of so opposite Horizons, the elevation of the one, necessitates the depression of the other.
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and so reciprocally, when Satans sets, then Angels arise. Thus in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him. And as, Gen. 27.30.
and so reciprocally, when Satan sets, then Angels arise. Thus in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil Spirit from the Lord troubled him. And as, Gen. 27.30.
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Iacob was scarce gone out from the presence of Isaac his Father, when Esau his brother came in ▪ so, plain, and pious, and profitable thoughts are no sooner departed our solitary souls,
Iacob was scarce gone out from the presence of Isaac his Father, when Esau his brother Come in ▪ so, plain, and pious, and profitable thoughts Are no sooner departed our solitary Souls,
Seeing melancholy persons will have some (and it is to be fea•ed bad) company, let them avoid loneness, and associate themselves with such as are godly and religious.
Seeing melancholy Persons will have Some (and it is to be fea•ed bad) company, let them avoid loneness, and associate themselves with such as Are godly and religious.
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Ministred unto him. Angels on all occasions were very officious in their attendance on Christ. First, at his conception, Luke 1.26. An Angel, Gabriel by name, first brought the blessed tidings thereof.
Ministered unto him. Angels on all occasions were very officious in their attendance on christ. First, At his conception, Lycia 1.26. an Angel, Gabriel by name, First brought the blessed tidings thereof.
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Fourthly, In his Temptation, here in my text. Fifthly, At his Passion, when his Agony began in the Garden, Luke 22.43. There appeared an Angel unto him from Heaven, strengthning him.
Fourthly, In his Temptation, Here in my text. Fifthly, At his Passion, when his Agony began in the Garden, Lycia 22.43. There appeared an Angel unto him from Heaven, strengthening him.
how cometh one of them to strengthen Christ at this time? But let such know, it was the humane nature of Christ, (which is less and lower then the Angelical ) which here received strengthning from him.
how comes one of them to strengthen christ At this time? But let such know, it was the humane nature of christ, (which is less and lower then the Angelical) which Here received strengthening from him.
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Besides, the Angel being then in a calm, and Christ in the Tempest of an Agony, no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superiour.
Beside, the Angel being then in a Cam, and christ in the Tempest of an Agony, no wonder if a meaner might minister Comfort and support to one otherwise and At other times Far his superior.
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where also we have proved, that in compensation of their service (though other civilities be due to Angels ) no worship may lawfully be tendered unto them.
where also we have proved, that in compensation of their service (though other civilities be due to Angels) no worship may lawfully be tendered unto them.
What then is the reason of the inequality of Angels demeanour in Scripture, that though sometimes they refuse adoration, as Iudges 13.16. Rev. 19.10, 22, 9. otherwhiles they accept thereof, as may appear by Abraham 's so solemn praying unto an Angel, Gen. 18.23.
What then is the reason of the inequality of Angels demeanour in Scripture, that though sometime they refuse adoration, as Judges 13.16. Rev. 19.10, 22, 9. otherwhiles they accept thereof, as may appear by Abraham is so solemn praying unto an Angel, Gen. 18.23.
Secondly, two of them are termed ANGELS, Gen. 19. & all three promiscuously, Heb. 13.2. so called) because of their beauty and lustre, power and strength, surpassing Humanity wherein they did appear.
Secondly, two of them Are termed ANGELS, Gen. 19. & all three promiscuously, Hebrew 13.2. so called) Because of their beauty and lustre, power and strength, surpassing Humanity wherein they did appear.
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I know how, if one of the Romish perswasion were in my place, he would particularly consigne you to the tutellage of such Guardian angels which he conceiveth most proper for your several professions. For instance;
I know how, if one of the Romish persuasion were in my place, he would particularly consign you to the tutellage of such Guardian Angels which he conceiveth most proper for your several professions. For instance;
Are there any martial men that hear me to day? such he would bequeath at this his departure, to the Military angel, Exod. 33.2. And I will send my Angel before thee, &c. namely, the same who drave out the seven Nations of Canaan, before the face of the Israelites. Are there any here, which trade in Merchandize on the Seas? such would he commend to the protection of the Angel of the waters, Rev. 16.5. to preserve them and their estates.
are there any martial men that hear me to day? such he would Bequeath At this his departure, to the Military angel, Exod 33.2. And I will send my Angel before thee, etc. namely, the same who drave out the seven nations of Canaan, before the face of the Israelites. are there any Here, which trade in Merchandise on the Seas? such would he commend to the protection of the Angel of the waters, Rev. 16.5. to preserve them and their estates.
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Are there any here, who stand on their preferment, as we terme it, I mean single persons who in due time intend marriage? such he would commit to the guard of the Matrimonial Angel, Gen. 24.7.
are there any Here, who stand on their preferment, as we term it, I mean single Persons who in due time intend marriage? such he would commit to the guard of the Matrimonial Angel, Gen. 24.7.
But to avoid all exception, shun all shadow of Superstition, and to be best assured of protection, I commend all qualities and conditions of People, to the Tuition of the God of these Angels ;
But to avoid all exception, shun all shadow of Superstition, and to be best assured of protection, I commend all qualities and conditions of People, to the Tuition of the God of these Angels;
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