The Almighty his gracious token of love to his friend Abraham, or, A sermon preached in the Cathedral Church of Bristol, January 3, 1674 by Rich. Towgood ...
THESE words are part of a Sermon preached by St. Stephen the Protomartyr, before the Sanhedrim or Council at Jerusalem, not long after our Saviours Ascension.
THESE words Are part of a Sermon preached by Saint Stephen the Protomartyr, before the Sanhedrim or Council At Jerusalem, not long After our Saviors Ascension.
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What St. Stephens scope is in this Sermon, contained in this Chapter, or what he aims at in this particular passage, I shall not now stand to inquire.
What Saint Stephen's scope is in this Sermon, contained in this Chapter, or what he aims At in this particular passage, I shall not now stand to inquire.
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further then doth concern the two Relatives or Persons here spoken of, He and Him. Only that ye may not stumble at the choice of this Text concerning an antiquated Ceremony, ye may be pleased to consider that according to the order appointed by the Church, the anniversary Commemoration of our Saviours Circumcision is not quite over;
further then does concern the two Relatives or Persons Here spoken of, He and Him. Only that you may not Stumble At the choice of this Text Concerning an antiquated Ceremony, you may be pleased to Consider that according to the order appointed by the Church, the anniversary Commemoration of our Saviors Circumcision is not quite over;
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And lastly, the beginning of this moneth is the time wherein friends of the chief account do usually gratifie one another with gifts of kindness, and tokens of love;
And lastly, the beginning of this Monn is the time wherein Friends of the chief account do usually gratify one Another with Gifts of kindness, and tokens of love;
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so that though I cannot say, here is a New-years Gift, yet here is no small token of Gods love to Abraham. And concerning this Token of Love (to come now to the Words themselves) we have four things observable in the Text. 1. What it was. 2. Of what worth it was. 3. Who gave it. 4. To whom it was given.
so that though I cannot say, Here is a New years Gift, yet Here is no small token of God's love to Abraham. And Concerning this Token of Love (to come now to the Words themselves) we have four things observable in the Text. 1. What it was. 2. Of what worth it was. 3. Who gave it. 4. To whom it was given.
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And a hard service it was, as appeared in that when the Sechemites were by deceit perswaded by the sons of Jacob to be circumcised, their whole City by reason of their soreness after they were circumcised, was not able to defend themselves against two men;
And a hard service it was, as appeared in that when the Sheminithites were by deceit persuaded by the Sons of Jacob to be circumcised, their Whole city by reason of their soreness After they were circumcised, was not able to defend themselves against two men;
So likewise it is said of the Children of Israel, when they were all circumcised at their entrance into the Land of Canaan, because they had not been circumcised by the way, That they abode in their places in the Camp till they were whole, Josh. 5.7, 8. But yet more fully doth the hardship of this service appear by that of Zipporah, who when she was enforced to circumcise her Son, said thus unto Moses her Husband not without bitterness, A bloody husband art thou to me;
So likewise it is said of the Children of Israel, when they were all circumcised At their Entrance into the Land of Canaan, Because they had not been circumcised by the Way, That they Abided in their places in the Camp till they were Whole, Josh. 5.7, 8. But yet more Fully does the hardship of this service appear by that of Zipporah, who when she was Enforced to circumcise her Son, said thus unto Moses her Husband not without bitterness, A bloody husband art thou to me;
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Surely, we may justly take up the words of the Apostle, which were uttered by him in another case, Heb. 11.40. God hath provided some better thing for us.
Surely, we may justly take up the words of the Apostle, which were uttered by him in Another case, Hebrew 11.40. God hath provided Some better thing for us.
Instead of that hard service (for abrogated now it is, Gal. 5.2.) God hath appointed unto us the Sacrament of Baptism, which as for the use is more perspicuous,
Instead of that hard service (for abrogated now it is, Gal. 5.2.) God hath appointed unto us the Sacrament of Baptism, which as for the use is more perspicuous,
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and yet see the fond tenderness of Parents, and the foolish niceness of people now-a-days is such, that they can scarce suffer a little cold water to be sprinkled on their Children;
and yet see the found tenderness of Parents, and the foolish niceness of people nowadays is such, that they can scarce suffer a little cold water to be sprinkled on their Children;
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But (to pass by this) here we may take notice, that St. Stephen doth call this Ordinance the Covenant of Circumcision, and so it is also called in that place forementioned, Gen. 17.10.
But (to pass by this) Here we may take notice, that Saint Stephen does call this Ordinance the Covenant of Circumcision, and so it is also called in that place forementioned, Gen. 17.10.
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This was the Covenant, and of this Covenant, Circumcision was instituted to be the Sign, and so it is plainly declared, Gen. 17.11. Ye shall circumcise the flesh of your foreskin, and it shall be a token of the Covenant between me and you:
This was the Covenant, and of this Covenant, Circumcision was instituted to be the Signen, and so it is plainly declared, Gen. 17.11. You shall circumcise the Flesh of your foreskin, and it shall be a token of the Covenant between me and you:
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Saying of Abraham, He received the Sign of Circumcision, (i.e.) He received Circumcision, which was a Sign. It is the usual language of the Holy Ghost in Sacramental speeches to give to the sign the name of the thing signified. The Jews had two principal Sacraments,
Saying of Abraham, He received the Signen of Circumcision, (i.e.) He received Circumcision, which was a Signen. It is the usual language of the Holy Ghost in Sacramental Speeches to give to the Signen the name of the thing signified. The jews had two principal Sacraments,
but more they had less Principals; and the truth of this, holds in both sorts. Their two principal and ordinary Sacraments, were Circumcision and the Paschal Lamb.
but more they had less Principals; and the truth of this, holds in both sorts. Their two principal and ordinary Sacraments, were Circumcision and the Paschal Lamb.
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If ye look into Exod. 12.11, ye shall find these words concerning the Paschal Lamb, Thus ye shall eat it, with your loins girded, your shoes on your feet,
If you look into Exod 12.11, you shall find these words Concerning the Paschal Lamb, Thus you shall eat it, with your loins girded, your shoes on your feet,
The Passover was the Act of the Angel passing over the Houses of the Israelites, when he smote all the first-born in the Land of Egypt; and yet the Lamb, ye see, is called by the name of the Passover. The like we may say of other of their Sacraments:
The Passover was the Act of the Angel passing over the Houses of the Israelites, when he smote all the firstborn in the Land of Egypt; and yet the Lamb, you see, is called by the name of the Passover. The like we may say of other of their Sacraments:
I will instance but in one, and that is the Rock out of which, when Moses had smitten it with his Rod, water came forth for the relief and refreshing of the Israelites in the Wilderness, Num. 20.11.
I will instance but in one, and that is the Rock out of which, when Moses had smitten it with his Rod, water Come forth for the relief and refreshing of the Israelites in the Wilderness, Num. 20.11.
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and so Saint Augustine interprets it, Petra erat Christus, quia significabat Christum, Epist. 102. ad Euod. Neither is this kind of Metonymy and Figure used only in Sacramental Speeches,
and so Saint Augustine interprets it, Petra erat Christus, quia significabat Christ, Epistle 102. ad Euod. Neither is this kind of Metonymy and Figure used only in Sacramental Speeches,
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and after them seven other lean-fleshed Kine, Verse 2. Joseph in his interpretation thereof doth thus speak unto Pharaoh, Verse 26, 27. The seven good Kine are seven years,
and After them seven other lean-fleshed Kine, Verse 2. Joseph in his Interpretation thereof does thus speak unto Pharaoh, Verse 26, 27. The seven good Kine Are seven Years,
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who because our Saviour at the Institution of the Lords Supper, taking Bread in his Hand, said, This is my Body, do therefore think that the substance of Bread at the Sacrament must needs be turned into the Substance of our Saviours Body:
who Because our Saviour At the Institution of the lords Supper, taking Bred in his Hand, said, This is my Body, do Therefore think that the substance of Bred At the Sacrament must needs be turned into the Substance of our Saviors Body:
But seeing other Sacramental Speeches are Figuratively understood, Why should we conceive that our Saviours Words are not so to be understood also? A real Presence of Christ in the Sacrament we acknowledg,
But seeing other Sacramental Speeches Are Figuratively understood, Why should we conceive that our Saviors Words Are not so to be understood also? A real Presence of christ in the Sacrament we acknowledge,
for the Body and Blood of Christ, according to our Church-Catechism, are verily and indeed, taken and received of the Faithful in the Lords Supper, verily and indeed, that is, really,
for the Body and Blood of christ, according to our Church-Catechism, Are verily and indeed, taken and received of the Faithful in the lords Supper, verily and indeed, that is, really,
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For otherwise, how could Believers eat the Flesh of Christ and drink his Blood before his Flesh had any existence or being in the World? The Apostle doth tell us that the believing Israelites in the Wilderness did eat the same spiritual meat, and drink the same spiritual drink that we do,
For otherwise, how could Believers eat the Flesh of christ and drink his Blood before his Flesh had any existence or being in the World? The Apostle does tell us that the believing Israelites in the Wilderness did eat the same spiritual meat, and drink the same spiritual drink that we do,
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For when Saint John had seen seven Golden Candlesticks, And in the midst of the seven Candlesticks, one like unto the Son of Man, Rev. 1 12, 13. who had also in his right hand seven Stars, vers. 16. the Lord himself doth expound the meaning thereof, ver. 20. in these words:
For when Saint John had seen seven Golden Candlesticks, And in the midst of the seven Candlesticks, one like unto the Son of Man, Rev. 1 12, 13. who had also in his right hand seven Stars, vers. 16. the Lord himself does expound the meaning thereof, ver. 20. in these words:
And again, vers. 18. The three Baskets, are three days, that is, they signifie three days. So, Isa. 5.7. The vineyard of the Lord of Hosts is the House of a Isrel, that is, doth signifie the House of Israel: So likewise, These bones are the whole House of Israel, that is, they signifie the house of Israel, Ezek. 37.11. Look upon our Saviours parable, Mat. 13.37. I will mention but a branch or two of it.
And again, vers. 18. The three Baskets, Are three days, that is, they signify three days. So, Isaiah 5.7. The vineyard of the Lord of Hosts is the House of a Israel, that is, does signify the House of Israel: So likewise, These bones Are the Whole House of Israel, that is, they signify the house of Israel, Ezekiel 37.11. Look upon our Saviors parable, Mathew 13.37. I will mention but a branch or two of it.
and have another interpretation assixed unto them, which is contrary both to Scripture; and to Sense, to Reason and to the Interpretation of the Ancient Fathers.
and have Another Interpretation assixed unto them, which is contrary both to Scripture; and to Sense, to Reason and to the Interpretation of the Ancient Father's.
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and said, not only, how can this man give us his flesh to eat? but also, this is an hard saying, who can hear it? Our Saviour to take away this offence,
and said, not only, how can this man give us his Flesh to eat? but also, this is an hard saying, who can hear it? Our Saviour to take away this offence,
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and to give them the true meaning of his words, saith thus unto them, ibid. verse. 62. what and if ye shall see the Son of man ascend up where he was before? As if he should have said,
and to give them the true meaning of his words, Says thus unto them, Ibid. verse. 62. what and if you shall see the Son of man ascend up where he was before? As if he should have said,
when ye shall see my Body to be ascended up into Heaven, then I hope, you will understand that I speak not of this carnal eating of my flesh that ye dream of;
when you shall see my Body to be ascended up into Heaven, then I hope, you will understand that I speak not of this carnal eating of my Flesh that you dream of;
For that which we receive with our hands at the Lords Table, it is not flesh but bread, bread to our sight, bread to our feeling, and bread to our taste;
For that which we receive with our hands At the lords Table, it is not Flesh but bred, bred to our sighed, bred to our feeling, and bred to our taste;
and thereby it is plain, his meaning is, that the carnal Capernaitical eating of his flesh, such as the Capernacies there thought he spake of, was of no use at all.
and thereby it is plain, his meaning is, that the carnal Capernaitical eating of his Flesh, such as the Capernacies there Thought he spoke of, was of no use At all.
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Turt. lib. 4. against Marcion, thus speaks, Christus acceptum panem & distributum discipulis, corpus suum illum fecit, hoc est corpus meum dicendo, i.e. figura corporis mei.
Turt. lib. 4. against Marcion, thus speaks, Christus acceptum Bread & distributum discipulis, corpus suum Ilum fecit, hoc est corpus meum dicendo, i.e. figura corporis mei.
Bread taken and distributed to his Disciples he made his body, by saying, This is my body, that is, the figure of my body Saint Ambrose to the same purpose doth use the same word, figura. Figura est corporis & sanguinis Domini nostri Jesu Christi. l. 4. de sacramentis, cap. 5. and Saint Aug. on the third Psal. saith, Dominus Judam ad hibuit ad convivium, in quo corporis & sanguinis sui figuram discipulis commendavit & tradidit.
Bred taken and distributed to his Disciples he made his body, by saying, This is my body, that is, the figure of my body Saint Ambrose to the same purpose does use the same word, figura. Figura est corporis & Blood Domini Our Jesu Christ. l. 4. de sacramentis, cap. 5. and Saint Aug. on the third Psalm Says, Dominus Judaism ad hibuit ad Convivium, in quo corporis & Blood sui figuram discipulis commendavit & tradidit.
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These three, to add no more, do agree in this particular, and they all use the same word figura, whereby they signified that the bread is nor turned into to the Body of Christ,
These three, to add no more, do agree in this particular, and they all use the same word figura, whereby they signified that the bred is nor turned into to the Body of christ,
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It is the language of the Holy Ghost to give to the sign the name of the thing signified; so it is here in the Text, the Ordinance of the Circumcision is called the Covenant, which was but a sign of the Covenant.
It is the language of the Holy Ghost to give to the Signen the name of the thing signified; so it is Here in the Text, the Ordinance of the Circumcision is called the Covenant, which was but a Signen of the Covenant.
He gave him the Covenant of Circumcision. One thing more there is to be observed from this title, the Covenant of Circumcision, which I will touch but briefly;
He gave him the Covenant of Circumcision. One thing more there is to be observed from this title, the Covenant of Circumcision, which I will touch but briefly;
The Israelites, when Hezekiah sent abroad a Proclamation, exhorting the people to come to Jerusalem to keep the Passover, which had some years formerly been neglected, he thus bespeaks them, Now be not stiff-necked as your Fathers were,
The Israelites, when Hezekiah sent abroad a Proclamation, exhorting the people to come to Jerusalem to keep the Passover, which had Some Years formerly been neglected, he thus bespeaks them, Now be not Stiffnecked as your Father's were,
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Now to give the hand, ye know, is a circumstance and sign of entring into Covenant; and by this expression is intimated, that by keeping the Passeover, they made a Covenant with the Lord.
Now to give the hand, you know, is a circumstance and Signen of entering into Covenant; and by this expression is intimated, that by keeping the Passover, they made a Covenant with the Lord.
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as by our translation, an answer, by the vulgar Latin, Interrogatio; yet it is generally conceived that the Apostle doth therein allude unto the questions and answers that were made at the baptizing of people converted to Christianity;
as by our Translation, an answer, by the Vulgar Latin, Interrogatio; yet it is generally conceived that the Apostle does therein allude unto the questions and answers that were made At the baptizing of people converted to Christianity;
And therefore by some, the word is rendred stipulatio, that is, a Covenant, a Bargain, or an Agreement between two, one asking the question, and the other answering.
And Therefore by Some, the word is rendered stipulatio, that is, a Covenant, a Bargain, or an Agreement between two, one asking the question, and the other answering.
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and though those questions and answers were omitted, yet this Covenant is included and contained in the very words which by our Saviour are appointed to be used at the Sacrament of Baptism, that is, To Baptize in the Name of the Father, of the Son,
and though those questions and answers were omitted, yet this Covenant is included and contained in the very words which by our Saviour Are appointed to be used At the Sacrament of Baptism, that is, To Baptise in the Name of the Father, of the Son,
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Take we heed therefore, all of us, that have been baptized, and have received the Sacrament of the Lords Supper, (as for others, they are not in Covenant with God,
Take we heed Therefore, all of us, that have been baptised, and have received the Sacrament of the lords Supper, (as for Others, they Are not in Covenant with God,
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There is one thing more yet to be observed, before we proceed to the next Part. In all the Ceremonies of the Law, Divines say, there are three things to be observed, that is, 1. That they were Memorials of some Mercy received. 2. That they were Types of Christ. 3. That they did signifie some Moral Duty.
There is one thing more yet to be observed, before we proceed to the next Part. In all the Ceremonies of the Law, Divines say, there Are three things to be observed, that is, 1. That they were Memorials of Some Mercy received. 2. That they were Types of christ. 3. That they did signify Some Moral Duty.
It was a fearful threatning that was denounced against all those of Abrahams posterity, if they were not carnally circumcised, That Soul shall be cut off from his people, Gen. 17.14.
It was a fearful threatening that was denounced against all those of Abrahams posterity, if they were not carnally circumcised, That Soul shall be Cut off from his people, Gen. 17.14.
And if the Spiritual Circumcision, as hath been shewed, be more regarded by the Lord, shall not the neglect thereof be as severely punished as the neglect of the other? Surely the Prophet Jeremies words do make it good in that, Jer. 4.4.
And if the Spiritual Circumcision, as hath been showed, be more regarded by the Lord, shall not the neglect thereof be as severely punished as the neglect of the other? Surely the Prophet Jeremies words do make it good in that, Jer. 4.4.
Consider then with thy self, O Christian, Hast thou cast off the works of Darkness? Dost thou mortifie thy Corruptions? Dost thou deny Ungodliness and Worldly Lusts? If not,
Consider then with thy self, Oh Christian, Hast thou cast off the works of Darkness? Dost thou mortify thy Corruptions? Dost thou deny Ungodliness and Worldly Lustiest? If not,
Examine thy self then, O Christian, Doth thine Ear refuse to hear the Voice of the Charmer? Or hast thou an Itch in thine Ear to harken after novel Doctrines? Doth it delight to hear evil Reports,
Examine thy self then, Oh Christian, Does thine Ear refuse to hear the Voice of the Charmer? Or hast thou an Itch in thine Ear to harken After novel Doctrines? Does it delight to hear evil Reports,
or backbiting? And is it not then uncircumcised? Briefly, three things there were observed in the Circumcision of the Flesh, all which may serve to give us some further help and direction in this self-examination.
or backbiting? And is it not then uncircumcised? Briefly, three things there were observed in the Circumcision of the Flesh, all which may serve to give us Some further help and direction in this self-examination.
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nay, for as much as in many things we offend all, he who never felt any remorse of Conscience, that was never pricked at the heart whose heart, never smote him, can never reckon himself spiritually circumcised;
nay, for as much as in many things we offend all, he who never felt any remorse of Conscience, that was never pricked At the heart whose heart, never smote him, can never reckon himself spiritually circumcised;
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yet had we need with sorrow of heart to humble our selves, and to cry out, O wretched man that I am, who shall deliver me from the body of this death? To borrow the Apostles expressions, Rom. 7.24. 2. The ancient Circumcision did distinguish the Jews from other people.
yet had we need with sorrow of heart to humble our selves, and to cry out, Oh wretched man that I am, who shall deliver me from the body of this death? To borrow the Apostles expressions, Rom. 7.24. 2. The ancient Circumcision did distinguish the jews from other people.
As the Grecians called all others Barbarians; so the Jews called all others besides themselves, as it were by a reproachful and contumelious word, the Uncircumcised, 1 Sam. 17.26.
As the Greeks called all Others Barbarians; so the jews called all Others beside themselves, as it were by a reproachful and contumelious word, the Uncircumcised, 1 Sam. 17.26.
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So likewise, if we would be sure that we are spiritually circumcised, we must see there be a difference between us and worldly minded and voluptuous men that are in the world;
So likewise, if we would be sure that we Are spiritually circumcised, we must see there be a difference between us and worldly minded and voluptuous men that Are in the world;
And so surely, they that are not dedicated unto God, and so live as persons that are dedicated and consecrated, can never reckon themselves spiritually circumcised;
And so surely, they that Are not dedicated unto God, and so live as Persons that Are dedicated and consecrated, can never reckon themselves spiritually circumcised;
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in purity of life, Phil. 3.3. He that is spiritually circumcised, and so devoted unto God, must yield no part of himself either of Body and Soul to any other service then to the service of God, site vovoris Deo, imitandus est tibi vitulus quem non licet humanis operibus deseruire, Origen.
in purity of life, Philip 3.3. He that is spiritually circumcised, and so devoted unto God, must yield no part of himself either of Body and Soul to any other service then to the service of God, site vovoris God, imitandus est tibi Calf Whom non licet humanis operibus deseruire, Origen.
or into a Sty to hold Swine in? But how much greater is the abuse for the Body and Soul of a Christian, consecrated unto God, to become Satans work-house,
or into a Sty to hold Swine in? But how much greater is the abuse for the Body and Soul of a Christian, consecrated unto God, to become Satan workhouse,
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nor ever will be abrogated) namely, in putting off the body of the sins of the flesh, Col. 2.11. Ye see what this token of Gods love to Abraham was, both for the letter and the mystery.
nor ever will be abrogated) namely, in putting off the body of the Sins of the Flesh, Col. 2.11. You see what this token of God's love to Abraham was, both for the Letter and the mystery.
In the mystery it was a sign of the Covenant between God and Abraham, and withal did warn and admonish him to cut off all vile and carnal affections.
In the mystery it was a Signen of the Covenant between God and Abraham, and withal did warn and admonish him to Cut off all vile and carnal affections.
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It was a painful service, but of inestimable worth, it was a seal of the righteousness of faith. Rom. 4.11. and so consequently it was a seal to assure him of the Kingdom of Heaven.
It was a painful service, but of inestimable worth, it was a seal of the righteousness of faith. Rom. 4.11. and so consequently it was a seal to assure him of the Kingdom of Heaven.
When a man is parting from his friends, he will leave behind him some special token of love and so the Apostle (saith when Christ Jesus ascended up on high he led Cativity Captive,
When a man is parting from his Friends, he will leave behind him Some special token of love and so the Apostle (Says when christ jesus ascended up on high he led Cativity Captive,
and yet I confess the Apostle doth not allude so much to the parting of one friend from another) as to the custome of conquerors, who after their victories go up into their Cities in triumph carrying their captives bound,
and yet I confess the Apostle does not allude so much to the parting of one friend from Another) as to the custom of conquerors, who After their victories go up into their Cities in triumph carrying their captives bound,
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but as to our purpose, the question is, what those gifts were, and the Apostle tell us, ibid. ver. 11. he gave some Apostles, some Prophets, &c. these are the chief gifts that Christ Jesus thought good to give to his people (though the world doth not esteem them so) even at the time of his triumph when he was ascending into his greatest glory,
but as to our purpose, the question is, what those Gifts were, and the Apostle tell us, Ibid. ver. 11. he gave Some Apostles, Some prophets, etc. these Are the chief Gifts that christ jesus Thought good to give to his people (though the world does not esteem them so) even At the time of his triumph when he was ascending into his greatest glory,
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What nation is there so great, saith Moses, to the Israclites, that hath statutes and judgments so righteous as all this law which I set before you, Deut. 4.8. and it is worth your noteing, that whereas the land of Canaan was so highly dignified and commended; Dan 8.9. the pleasant land;
What Nation is there so great, Says Moses, to the Israelites, that hath statutes and Judgments so righteous as all this law which I Set before you, Deuteronomy 4.8. and it is worth your noting, that whereas the land of Canaan was so highly dignified and commended; Dan 8.9. the pleasant land;
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the glory of all lands, Ezek. 20.6. the land of desire, Zech. 7.14. It was not for that there was such plenty of silver and gold there for there was none at all, Deut. 8.7, 8, 9. Solomon sent to Ophir for Gold, 1 King. 9.28. and so did Jehosaphat, 1 King. 22.48. but it was chiefly because the ordinances of God were there setled.
the glory of all Lands, Ezekiel 20.6. the land of desire, Zechariah 7.14. It was not for that there was such plenty of silver and gold there for there was none At all, Deuteronomy 8.7, 8, 9. Solomon sent to Ophir for Gold, 1 King. 9.28. and so did Jehoshaphat, 1 King. 22.48. but it was chiefly Because the ordinances of God were there settled.
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that is, at the Temple in Jerusalem, and his statutes and ordinances he gave unto that people which was a mercy that he shewed not to any other nation, Psal. 147.19, 20. Thirdly, the worth and excellency of Gods ordinances do appear in the end and effect of them,
that is, At the Temple in Jerusalem, and his statutes and ordinances he gave unto that people which was a mercy that he showed not to any other Nation, Psalm 147.19, 20. Thirdly, the worth and excellency of God's ordinances do appear in the end and Effect of them,
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for to this end they are given, and this is the effect of them, to beget grace in us and to bring us to Christ, such is the excellency of the word of grace, that is of the Gospel, that it is able to build us up and to give us an inheritance among them that are sanctified, Act. 20.32. It is able to make us wise unto Salvation, 2 Tim. 3.15. and this wisdom cannot be valued with the gold of Ophir, gold and christal cannot equal it, Job 28.16, 17. It was the mystery of the Heathens, that they were without Christ, Ephes. 2.12. and it is the most blessed and admirable use of the Sacraments to make us partakers of Christ.
for to this end they Are given, and this is the Effect of them, to beget grace in us and to bring us to christ, such is the excellency of the word of grace, that is of the Gospel, that it is able to built us up and to give us an inheritance among them that Are sanctified, Act. 20.32. It is able to make us wise unto Salvation, 2 Tim. 3.15. and this Wisdom cannot be valued with the gold of Ophir, gold and crystal cannot equal it, Job 28.16, 17. It was the mystery of the heathens, that they were without christ, Ephesians 2.12. and it is the most blessed and admirable use of the Sacraments to make us partakers of christ.
And the bread which we break (that is the other Sacrament) is it not the communion of the body of Christ? 1 Cor. 10.16. such is the worth thereof, it makes us partakers of Christ.
And the bred which we break (that is the other Sacrament) is it not the communion of the body of christ? 1 Cor. 10.16. such is the worth thereof, it makes us partakers of christ.
All Gods ordinances are of estimable worth and excellency, and how comes it then to pass that these shored ordinances are by so many slighted and neglected? The word by some, the sacraments by others, both by most,
All God's ordinances Are of estimable worth and excellency, and how comes it then to pass that these shored ordinances Are by so many slighted and neglected? The word by Some, the Sacraments by Others, both by most,
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yea, the choicest dainties that can be provided? Is it not because his body is possest with dangerous unwholsom malignant humours, which if not removed will inevitably bring death? So when thou canst not relish the food of thy Soul, what is the reason? Is it not because thou art desperately Soul-sick? The natural man, saith the Apostle, (and certainly the natural man is desperately Soul-sick) he receiveth not the things of the spirit of God,
yea, the Choicest dainties that can be provided? Is it not Because his body is possessed with dangerous unwholesome malignant humours, which if not removed will inevitably bring death? So when thou Canst not relish the food of thy Soul, what is the reason? Is it not Because thou art desperately Soul-sick? The natural man, Says the Apostle, (and Certainly the natural man is desperately Soul-sick) he receives not the things of the Spirit of God,
Shall the Manna be loathed, or any of Gods sacred Ordinances sleighted? And shall not he be offended? Mark how he complains, I have written to him the great things of my Law,
Shall the Manna be loathed, or any of God's sacred Ordinances sleighted? And shall not he be offended? Mark how he complains, I have written to him the great things of my Law,
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and Bread and Flesh in the Evening, the Ravens brought it to him by the Commandement of the Lord, 1 King. 17.4, 6. The Prophet knew very well that the Ravens were unclean Creatures, by the Lords own Verdict. Levit. 11.15.
and Bred and Flesh in the Evening, the Ravens brought it to him by the Commandment of the Lord, 1 King. 17.4, 6. The Prophet knew very well that the Ravens were unclean Creatures, by the lords own Verdict. Levit. 11.15.
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And yet he had more Wit and Grace then to refuse that which they brought him from the Lord, otherwise, besides the Lords displeasure, he might have perished for want of Food.
And yet he had more Wit and Grace then to refuse that which they brought him from the Lord, otherwise, beside the lords displeasure, he might have perished for want of Food.
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The circumstances of New years day are not yet quite over, Let us present the Lord with a New years Gift. Perhaps you will say, (and well ye may) What shall I return to the Lord for all his benefits? Ps. 116.12.
The Circumstances of New Years day Are not yet quite over, Let us present the Lord with a New Years Gift. Perhaps you will say, (and well you may) What shall I return to the Lord for all his benefits? Ps. 116.12.
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But is there nothing indeed? I remember a saying of Aeschines a poor Disciple of Socrates. Many brought to Socrates, many rich Gifts, poor Aeschines had nothing,
But is there nothing indeed? I Remember a saying of Aeschines a poor Disciple of Socrates. Many brought to Socrates, many rich Gifts, poor Aeschines had nothing,
I beseech you brethren, saith he, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, Rom. 12.1. and in the next verse he shews how it is to be done, Be ye transformed by the renewing of your mind;
I beseech you brothers, Says he, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, Rom. 12.1. and in the next verse he shows how it is to be done, Be you transformed by the renewing of your mind;
What hast thou, that thou hast not received? 1 Cor. 4.7. Are they natural mercies? Why he giveth to all life and breath, Act. 17.25. Are they temporal blessings? Why, Both riches and honour come of thee, 1 Chron. 29.12. Are they spiritual blessings? If any of you lack wisdom, let him ask of God, that giveth to all men liberally, Jam. 1.5. Is it eternal happiness it self? Why, The gist of God is eternal life, Rom. 6.23. Is it not strange then, and may we not marvel at it, that God hath no more Friends? Every man, saith Solomon, is a friend to him that giveth gifts, Pro. 19.6.
What hast thou, that thou hast not received? 1 Cor. 4.7. are they natural Mercies? Why he gives to all life and breath, Act. 17.25. are they temporal blessings? Why, Both riches and honour come of thee, 1 Chronicles 29.12. are they spiritual blessings? If any of you lack Wisdom, let him ask of God, that gives to all men liberally, Jam. 1.5. Is it Eternal happiness it self? Why, The gist of God is Eternal life, Rom. 6.23. Is it not strange then, and may we not marvel At it, that God hath no more Friends? Every man, Says Solomon, is a friend to him that gives Gifts, Pro 19.6.
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And yet the Almighty God who giveth us all that we injoy, may ask the question that Jehu once did, Who is on my side, who? 2 King. 9.32. All seek their own, not the things which are Jesus Christs, as the Apostle complains, Phil. 2.21. Every man is for himself, for his own profit, for his own pleasure, for his own will.
And yet the Almighty God who gives us all that we enjoy, may ask the question that Jehu once did, Who is on my side, who? 2 King. 9.32. All seek their own, not the things which Are jesus Christ, as the Apostle complains, Philip 2.21. Every man is for himself, for his own profit, for his own pleasure, for his own will.
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But you perhaps may say, who is not Gods Friend? For the answer of this, I shall but produce a Scripture or two unto you, as that in Ps. 139.20. Thine enemies take thy name in vain.
But you perhaps may say, who is not God's Friend? For the answer of this, I shall but produce a Scripture or two unto you, as that in Ps. 139.20. Thine enemies take thy name in vain.
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Again, Luke 19.27, Those mine enemies which would not that I should raign over them, bring them hither and slay them before me, Why then, they that will not suffer the Lord to rule them and raign over them, are not his Friends.
Again, Lycia 19.27, Those mine enemies which would not that I should Reign over them, bring them hither and slay them before me, Why then, they that will not suffer the Lord to Rule them and Reign over them, Are not his Friends.
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I will add but one more, and that in Ps. 68.21. God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses.
I will add but one more, and that in Ps. 68.21. God shall wound the head of his enemies, and the hairy scalp of such a one as Goes on still in his Trespasses.
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He gave Him, that is Abraham, as appears in the foregoing verses of the Chapter, Abraham, as Saint James tells us, was called the friend of God, Jam. 2.23. two places there be in the Old Testiment, where Abraham is called Gods Friend, that is, 2 Chro. 20.7. and Jsa. 41.8. To him was this Covenant of Circumcision given, so Gods special gifts are for his special friends. The Preacher Eccles. 2.26. divides the world into two sorts of people, and then he shews what gifts the Lord doth give to them both.
He gave Him, that is Abraham, as appears in the foregoing Verses of the Chapter, Abraham, as Saint James tells us, was called the friend of God, Jam. 2.23. two places there be in the Old Testament, where Abraham is called God's Friend, that is, 2 Chro 20.7. and Isaiah. 41.8. To him was this Covenant of Circumcision given, so God's special Gifts Are for his special Friends. The Preacher Eccles. 2.26. divides the world into two sorts of people, and then he shows what Gifts the Lord does give to them both.
and these he giveth not to all, but to the men that are good in his sight, that is, such as he accounts his friends. The favorites of an earthly Prince,
and these he gives not to all, but to the men that Are good in his sighed, that is, such as he accounts his Friends. The favorites of an earthly Prince,
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One is that of our Saviour to his disciples whom he esteemed his friends, Mat. 13.11. It is given unto you to know the mysteries of the Kingdom of Heaven, but to them (that is to those that are not his friends) it is not given.
One is that of our Saviour to his Disciples whom he esteemed his Friends, Mathew 13.11. It is given unto you to know the Mysteres of the Kingdom of Heaven, but to them (that is to those that Are not his Friends) it is not given.
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Remember me, O Lord, with the favour that thou bearest unto thy people, he doth acknowledg there that God hath a special savour for some more then for others,
remember me, Oh Lord, with the favour that thou bearest unto thy people, he does acknowledge there that God hath a special savour for Some more then for Others,
Such as Abraham was? why, what a one was he? why, sure in Abraham, if we would be like him, there are many things that we must take notice of. 1. In his carriage towards God. 2. In his carriage towards his neighbours. 3. In his carriage towards his own family.
Such as Abraham was? why, what a one was he? why, sure in Abraham, if we would be like him, there Are many things that we must take notice of. 1. In his carriage towards God. 2. In his carriage towards his neighbours. 3. In his carriage towards his own family.
when he was called out of his Country from his kindred, and from his Fathers house, he obeyed and went forth, not knowing whether he went, Heb. 11.8.
when he was called out of his Country from his kindred, and from his Father's house, he obeyed and went forth, not knowing whither he went, Hebrew 11.8.
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Melchisedeck was the Priest of the most High God, and Abraham returning from the slaughter of the Kings, gave him the Tenth part of all, Heb. 7.1, 2. His Mercy, in that he prayed to the Almighty God that he would be pleased to spare the Inhabitants of Sodom and Gomorrah, with the three other Cities of the Plain, Gen. 18.23, &c. And in that when they were oppressed and carried Captive, he armed his Trained Servants,
Melchisedeck was the Priest of the most High God, and Abraham returning from the slaughter of the Kings, gave him the Tenth part of all, Hebrew 7.1, 2. His Mercy, in that he prayed to the Almighty God that he would be pleased to spare the Inhabitants of Sodom and Gomorrah, with the three other Cities of the Plain, Gen. 18.23, etc. And in that when they were oppressed and carried Captive, he armed his Trained Servants,
and rescued them, Gen. 14. And for his Love to Peace, when there was like to be a difference between him and Lot, he was contented to part with his own right, rather than that there should be any strife between them;
and rescued them, Gen. 14. And for his Love to Peace, when there was like to be a difference between him and Lot, he was contented to part with his own right, rather than that there should be any strife between them;
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and not to Lot, yet he gives Lot his choice, and wishes him to go into which part of the Land he pleased, that so there might be no danger of contention between them, Gen. 13.9. 3. In his carriage towards his own Family;
and not to Lot, yet he gives Lot his choice, and wishes him to go into which part of the Land he pleased, that so there might be no danger of contention between them, Gen. 13.9. 3. In his carriage towards his own Family;
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for though Abraham were a great man, so great, that the Children of Heth said unto him, Thou art a mighty Prince amongst us, Gen. 23.5, 6. Yet he did not count it a work beneath himself, to have care of his Family, both Children and Servants,
for though Abraham were a great man, so great, that the Children of Heth said unto him, Thou art a mighty Prince among us, Gen. 23.5, 6. Yet he did not count it a work beneath himself, to have care of his Family, both Children and Servants,
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and to teach and instruct them in the ways of Piety and Godliness, I know him, saith the Lord, that he will command his Children and houshold after him,
and to teach and instruct them in the ways of Piety and Godliness, I know him, Says the Lord, that he will command his Children and household After him,
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