Enochs walk and change opened in a sermon at Lawrence-Jury in London, Febr. 7th, 1655, at the funeral of the Reverend Mr. Richard Vines, minister of the Gospel there : with a short account of his life and death, with some elegies &c. on his death / by Tho. Jacombe ...
(that is) A Summary Description of the Genealogies, Descents, Life and Death of the old Patriarks, who lived in the first Age or Period of the world, from the Creation to the Flood (which space of time consisted of 1656 years, according to the general Computation of Chronologers:
(that is) A Summary Description of the Genealogies, Descents, Life and Death of the old Patriarchs, who lived in the First Age or Period of the world, from the Creation to the Flood (which Molle of time consisted of 1656 Years, according to the general Computation of Chronologers:
so that the world was then just as old from the Creation to the Floud, as now it is from he Incarnation of our Lord to this Age.) Amongst these Ancients Enoch was one,
so that the world was then just as old from the Creation to the Flood, as now it is from he Incarnation of our Lord to this Age.) among these Ancients Enoch was one,
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I shall (before I fall upon the matter it self) premise a word or two concerning the Person. For the Person, Enoch, know there were two of this name;
I shall (before I fallen upon the matter it self) premise a word or two Concerning the Person. For the Person, Enoch, know there were two of this name;
one was the son of Cain, of whom you reade, Gen. 4.17. And Cain knew, &c. and he builded a City, and called the name of the City after the name of his Son Enoch (which City, as Drusius observes, was the first that ever was built in the world).
one was the son of Cain, of whom you read, Gen. 4.17. And Cain knew, etc. and he built a city, and called the name of the city After the name of his Son Enoch (which city, as Drusius observes, was the First that ever was built in the world).
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Jude speaks of him in his Epistle, (the Divine Authority of which is not to be questioned, because it mentions Enochs Prophesie, (concerning which there are so many disputes amongst the Learned) no more then some of Pauls Epistles are to be questioned, because therein he cites common Authors, as Menander, Aratus, &c. ) And Enoch also the seventh from Adam, prophesied of these, saying,
U^de speaks of him in his Epistle, (the Divine authority of which is not to be questioned, Because it mentions Enochs Prophesy, (Concerning which there Are so many disputes among the Learned) no more then Some of Paul's Epistles Are to be questioned, Because therein he cites Common Authors, as Menander, Aratus, etc.) And Enoch also the seventh from Adam, prophesied of these, saying,
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and in some other places, leave the Hebrew and follow it; (yet from hence we must not inferre, that their Translation is Authentick, and to be preferred before the Hebrew Text.) But here I digresse.
and in Some other places, leave the Hebrew and follow it; (yet from hence we must not infer, that their translation is Authentic, and to be preferred before the Hebrew Text.) But Here I digress.
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In the times before the flood, Enoch shall be thus translated, as obses & testis utrins { que } vitae (so Tertullian ) in the times after the Flood Elijah shal go to Heaven in a fiery Chariot, and so both Ages are instructed in this weighty and fund amental Truth.
In the times before the flood, Enoch shall be thus translated, as obses & testis utrins { que } vitae (so Tertullian) in the times After the Flood Elijah shall go to Heaven in a fiery Chariot, and so both Ages Are instructed in this weighty and fund amental Truth.
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There are two General Propositions, or Doctrinal Observations that offer themselves to us from the Text. 1. Propos. A true Christians life is a walking with God. Enoch walked with God.
There Are two General Propositions, or Doctrinal Observations that offer themselves to us from the Text. 1. Propos. A true Christians life is a walking with God. Enoch walked with God.
A true Christians life (I say) is a walking with God. You have the same Character given to Noah, Gen. 6.9. He was a just man, and perfect in his generations.
A true Christians life (I say) is a walking with God. You have the same Character given to Noah, Gen. 6.9. He was a just man, and perfect in his generations.
he bestirs himself in the great concernments of Gods glory, and his own good. Grace is not an idle, sleepy, drowsie habit, but an active, lively, operative thing:
he bestirs himself in the great concernments of God's glory, and his own good. Grace is not an idle, sleepy, drowsy habit, but an active, lively, operative thing:
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Religion doth not make men loyterers, but labourers. In the sweat of our browes the earth brings forth fruit to us, in the sweat of our brows we bring forth fruit to God. The Christians life is a pains-taking life; none have so much work as they, many duties to be performed, many ordinances to be improved, a deceitful heart narrowly to be observed, many graces to be exercised, many corruptions to be mortified, many enemies to be vanquished &c. Here's work, here is much work, here's hard work (Heaven work is hard work) here's work wherein a man must be somewhat curious and exact, Phil. 2.12.
Religion does not make men loiterers, but labourers. In the sweat of our brows the earth brings forth fruit to us, in the sweat of our brows we bring forth fruit to God. The Christians life is a painstaking life; none have so much work as they, many duties to be performed, many ordinances to be improved, a deceitful heart narrowly to be observed, many graces to be exercised, many corruptions to be mortified, many enemies to be vanquished etc. Here's work, Here is much work, here's hard work (Heaven work is hard work) here's work wherein a man must be somewhat curious and exact, Philip 2.12.
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Work out your salvation, &c. Worke, and work it out, (that is) with much accuratenesse and diligence (as Chrysostome expounds it.) The whole life of a Christian is like walking in a journey,
Work out your salvation, etc. Work, and work it out, (that is) with much accurateness and diligence (as Chrysostom expounds it.) The Whole life of a Christian is like walking in a journey,
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nay, 'tis not a bare walking, but a striving, Matth. 7.24. 'tis not a bare walking, but a walking up the Hill; (for so your way to Heaven lies) nay, 'tis a running, nay, tis like the running of a race, 1 Cor. 9 24. Hebrews 12.1. nay, highest of all, tis set forth by the ultimus conatus, or impetus in the running of a race, Phil. 3.14. reaching forth unto those things which are before.
nay, it's not a bore walking, but a striving, Matthew 7.24. it's not a bore walking, but a walking up the Hill; (for so your Way to Heaven lies) nay, it's a running, nay, this like the running of a raze, 1 Cor. 9 24. Hebrews 12.1. nay, highest of all, this Set forth by the Ultimus conatus, or impetus in the running of a raze, Philip 3.14. reaching forth unto those things which Are before.
The Spirit of God in Scripture delighting thus to expresse spiritual activity and diligence, as Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him; and Gal. 5.25. If we live in the Spirit, let us walk in the Spirit; (h.
The Spirit of God in Scripture delighting thus to express spiritual activity and diligence, as Col. 2.6. As you have received christ jesus the Lord, so walk you in him; and Gal. 5.25. If we live in the Spirit, let us walk in the Spirit; (h.
Secondly, a Christians life is a walking: His life is a progressive life. Walking, 'tis motus progressivus. A childe of God is said to walk, because he goes forward in Heavens way;
Secondly, a Christians life is a walking: His life is a progressive life. Walking, it's motus progressivus. A child of God is said to walk, Because he Goes forward in Heavens Way;
every action in his life is as a step, a pace, by which he gets nearer to his fathers house. Every day sin is more weak (like the house of Saul ) Grace more strong (like the house of David ) affections more spiritual, duties more holy, love more pure, prayer more fervent, the heart more humbled. Thus gracious souls do walk, because they go from faith to faith, Rom. 1.17. from strength to strength, Psalm 84.7. Hee that hath cleane hands shall be stronger and stronger, saith Job, chap. 17.9.
every actium in his life is as a step, a pace, by which he gets nearer to his Father's house. Every day since is more weak (like the house of Saul) Grace more strong (like the house of David) affections more spiritual, duties more holy, love more pure, prayer more fervent, the heart more humbled. Thus gracious Souls do walk, Because they go from faith to faith, Rom. 1.17. from strength to strength, Psalm 84.7. He that hath clean hands shall be Stronger and Stronger, Says Job, chap. 17.9.
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And saith Solomon, The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4.18. 'tis not perfectly light as soon as 'tis day;
And Says Solomon, The path of the just is as the shining Light, that shines more and more unto the perfect day, Curae 4.18. it's not perfectly Light as soon as it's day;
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The Christian is not perfect upon his Conversion, but he growes on towards perfection, alwaies filling up NONLATINALPHABET, that which is lacking in his faith, 1 Thes. 3.10. perfecting holinesse in the feare of God, 2 Cor. 7.1. by all Ordinances, by all Providences, growing till he come to the measure of the stature of the fulnesse of Christ, Eph. 4.13.
The Christian is not perfect upon his Conversion, but he grows on towards perfection, always filling up, that which is lacking in his faith, 1 Thebes 3.10. perfecting holiness in the Fear of God, 2 Cor. 7.1. by all Ordinances, by all Providences, growing till he come to the measure of the stature of the fullness of christ, Ephesians 4.13.
he is none of those that live at randome, NONLATINALPHABET, in a disorderly manner, 2 Thes. 3.11. His conversation is an ordered conversation. Psalm 50.23. To him that ordereth his Conversation aright, will I shew the salvation of Gods. He is one that measures and squares every thing by the Line and Plummet. Hee walks NONLATINALPHABET, exactly. Ephes. 5.15. By the rule of the new creature, Gal. 6.16.
he is none of those that live At random,, in a disorderly manner, 2 Thebes 3.11. His Conversation is an ordered Conversation. Psalm 50.23. To him that Ordereth his Conversation aright, will I show the salvation of God's He is one that measures and squares every thing by the Line and Plummet. He walks, exactly. Ephesians 5.15. By the Rule of the new creature, Gal. 6.16.
And what is this rule? The Word, the sure, and holy, and infallible Word; this is the Compasse by which he steers, the Starre by which he sails. In matters of faith, in matters of practice, in credendis, in agendis, still to the Law and Testimony, Isai. 8.20. What saith the Word? Is such a sin there prohibited? I must not meddle with it:
And what is this Rule? The Word, the sure, and holy, and infallible Word; this is the Compass by which he steers, the Star by which he sails. In matters of faith, in matters of practice, in credendis, in Agendis, still to the Law and Testimony, Isaiah 8.20. What Says the Word? Is such a since there prohibited? I must not meddle with it:
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Love is the golden weight that hangs upon the gracious soul, and this makes every wheel in it to move, Psal. 110.3. Thy people shall be a willing people in the day of thy power;
Love is the golden weight that hangs upon the gracious soul, and this makes every wheel in it to move, Psalm 110.3. Thy people shall be a willing people in the day of thy power;
Xenocrates being asked, What he could do more for his Scholars then others did for theirs? made this answer, This I can do, saith he, Ʋt id voluntate faciant, quod alii jure coguntur. My Scholars shall do that willingly, which others shall do only by compulsion.
Xenocrates being asked, What he could do more for his Scholars then Others did for theirs? made this answer, This I can do, Says he, Ʋt id voluntate faciant, quod alii jure coguntur. My Scholars shall do that willingly, which Others shall do only by compulsion.
'tis not because they ca••ot help it; no 'tis their choice, their delight, Psal. 40.8. 'tis not their necessity, but their option, Psal. 119.30. I have chosen the way of Truth.
it's not Because they ca••ot help it; no it's their choice, their delight, Psalm 40.8. it's not their necessity, but their option, Psalm 119.30. I have chosen the Way of Truth.
Fifthly, A Christians life is a walking, his obedience is even and uniform. Walking, 'tis motus aequabilis, 'tis not a motion by girds and starts, but an equal, uniforme motion.
Fifthly, A Christians life is a walking, his Obedience is even and uniform. Walking, it's motus aequabilis, it's not a motion by girds and starts, but an equal, uniform motion.
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Thus the child of God may be said to walk, hee is one that holds on with an even foot, with an equall and constant pace, in the way of holinesse, Psalm 119.112. I have enclined my heart to perform thy statutes alway, even unto the end.
Thus the child of God may be said to walk, he is one that holds on with an even foot, with an equal and constant pace, in the Way of holiness, Psalm 119.112. I have inclined my heart to perform thy statutes always, even unto the end.
'Tis Cajetans observation here upon Enoch: 'tis twice said of him, He walked with God, ver. 22. and ver. 24. To hold forth this; (saith he) He began at first so to walk with God,
It's Cajetans observation Here upon Enoch: it's twice said of him, He walked with God, ver. 22. and ver. 24. To hold forth this; (Says he) He began At First so to walk with God,
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To walk with God, is as much as to walk before God. This was Gods charge to Abraham, I am God All-sufficient, walk before me and be thou perfect. This was Abrahams practice;
To walk with God, is as much as to walk before God. This was God's charge to Abraham, I am God All-sufficient, walk before me and be thou perfect. This was Abrahams practice;
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The Lord, before whom 〈 ◊ 〉 walk, will send his Angels with thee, &c. This was Davids 〈 ◊ 〉 solution, Psal. 116.9. I will walk before the Lord in the 〈 ◊ 〉 of the living;
The Lord, before whom 〈 ◊ 〉 walk, will send his Angels with thee, etc. This was Davids 〈 ◊ 〉 solution, Psalm 116.9. I will walk before the Lord in the 〈 ◊ 〉 of the living;
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The real Saint lives as in the sight of God, doth all as in the sight of God, thinks as in the sight of God, trades as in the sight of God, prayes as in the sight of God, walks when he is most private,
The real Saint lives as in the sighed of God, does all as in the sighed of God, thinks as in the sighed of God, trades as in the sighed of God, prays as in the sighed of God, walks when he is most private,
As the Apostles in the execution of their ministerial Function, they did all as in the sight of God; NONLATINALPHABET, 2 Cor. 2.17. He hopes to see God hereafter, he knowes God sees him here, and he doth all as knowing there is an All-seeing eye over him (that is) a God to observe him, who is totus oculus, (as the Father calls him) in whose sight every creature is manifest, all things being naked and opened unto him, Hebrewes 4.13.
As the Apostles in the execution of their ministerial Function, they did all as in the sighed of God;, 2 Cor. 2.17. He hope's to see God hereafter, he knows God sees him Here, and he does all as knowing there is an All-seeing eye over him (that is) a God to observe him, who is totus oculus, (as the Father calls him) in whose sighed every creature is manifest, all things being naked and opened unto him, Hebrews 4.13.
When two walk together, there is a familiar intercourse, a mutual breathing out of love betwixt them. Psal. 55.14. We took sweet counsel together, and walked unto the house of God in company.
When two walk together, there is a familiar intercourse, a mutual breathing out of love betwixt them. Psalm 55.14. We took sweet counsel together, and walked unto the house of God in company.
He spake to Moses, as a man speaks to his friend, Exodus 33.11. Abraham was the friend of God, Isai. 41.8. Jam. 2.23. The secret of the Lord is with them that fear him, Psal. 25.14. Prov. 3.33. what converse more intimate, and carries more of friendship, then the imparting of secrets, John 15.15. Christ promises to come to such, and to sup with them, Rev. 3.21. John lay in his bosome.
He spoke to Moses, as a man speaks to his friend, Exodus 33.11. Abraham was the friend of God, Isaiah 41.8. Jam. 2.23. The secret of the Lord is with them that Fear him, Psalm 25.14. Curae 3.33. what converse more intimate, and carries more of friendship, then the imparting of secrets, John 15.15. christ promises to come to such, and to sup with them, Rev. 3.21. John lay in his bosom.
for what? surely for soul-ravishing communion. On the other side, Believers converse with God. Truly our fellowship is with the Father and the Son. 1 John 1.3. This is better felt then exprest.
for what? surely for Soul ravishing communion. On the other side, Believers converse with God. Truly our fellowship is with the Father and the Son. 1 John 1.3. This is better felt then expressed.
How do they in prayer unbosome themselves to God! Here are secret sins, wilt thou not subdue them? here are secret doubts, wilt thou not resolve them? here are secret wants, wilt thou not supply them? when they cannot go to a friend on earth, they can go to God their friend in Heaven,
How do they in prayer unbosom themselves to God! Here Are secret Sins, wilt thou not subdue them? Here Are secret doubts, wilt thou not resolve them? Here Are secret Wants, wilt thou not supply them? when they cannot go to a friend on earth, they can go to God their friend in Heaven,
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and tell him their concernments, where 'tis well, where 'tis ill, what pleases, what pinches, and the Lord makes real returnes of love and mercy to them;
and tell him their concernments, where it's well, where it's ill, what Pleases, what pinches, and the Lord makes real returns of love and mercy to them;
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And this is as the morning of glory, the lower room of heaven, the praelibation of the future joy, the everlasting Sabbath per Prolepsin (as some would have our Sabbath to be, in the institution of it, before the fall of man, Gen. 2.3.)
And this is as the morning of glory, the lower room of heaven, the prelibation of the future joy, the everlasting Sabbath per Prolepsin (as Some would have our Sabbath to be, in the Institution of it, before the fallen of man, Gen. 2.3.)
'Tis a vain world, vain in point of duration, it passes away, 1 Cor. 7.31. vaine in point of satisfaction, it cannot fill and satisfie an immortal soul, the banks are too big to be filled up with a few drops.
It's a vain world, vain in point of duration, it passes away, 1 Cor. 7.31. vain in point of satisfaction, it cannot fill and satisfy an immortal soul, the banks Are too big to be filled up with a few drops.
As nothing but Christ could satisfie God, so nothing but Christ can satisfie the soul. In the fulnesse of this sufficiency they shall be in straits, Job 20.22. Solomon had as much of worldly enjoyments, as ever any had, and was as able to passe a right judgement upon them;
As nothing but christ could satisfy God, so nothing but christ can satisfy the soul. In the fullness of this sufficiency they shall be in straits, Job 20.22. Solomon had as much of worldly enjoyments, as ever any had, and was as able to pass a right judgement upon them;
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'tis not only vanity, but vexation: have all, 'tis but vanity; want but a little, 'tis vexation. Ahab is sick because he hath not poor Naboths vineyard. Haman wants but a knee from Mordecai, and this imbitters all.
it's not only vanity, but vexation: have all, it's but vanity; want but a little, it's vexation. Ahab is sick Because he hath not poor Naboth's vineyard. Haman Wants but a knee from Mordecai, and this imbitters all.
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and therefore the Christian and the world are well-met, for they scorn each other; he is dead to these sublunary things, Col. 3.3. he doth not so much as look at them, (further then as they are necessary supports, fruits of love, engagements to duty, objects of lawful care and joy, and ladders by which a man may ascend to God, 2 Cor 4.18. He keeps them all under his feet, Rev. 12.1. (that's right Christ in the heart, the world under the feet; not the world in the heart, and Christ under the feet;
and Therefore the Christian and the world Are well-met, for they scorn each other; he is dead to these sublunary things, Col. 3.3. he does not so much as look At them, (further then as they Are necessary supports, fruits of love, engagements to duty, objects of lawful care and joy, and ladders by which a man may ascend to God, 2 Cor 4.18. He keeps them all under his feet, Rev. 12.1. (that's right christ in the heart, the world under the feet; not the world in the heart, and christ under the feet;
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The judgment of the world doth not trouble him, the frowns of the world do not sink him, the smiles of the world do not flatter him, the cares of the world do not burden him, the snares of the world do not entangle him, the pleasures of the world do not bewitch him.
The judgement of the world does not trouble him, the frowns of the world do not sink him, the smiles of the world do not flatter him, the Cares of the world do not burden him, the snares of the world do not entangle him, the pleasures of the world do not bewitch him.
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All saving knowledg of God was lost in Adams fall, but there is a general knowledg of God, (that he is, that he is thus and thus ) which is engraven in every man, upon the Law of his being,
All Saving knowledge of God was lost in Adams fallen, but there is a general knowledge of God, (that he is, that he is thus and thus) which is engraven in every man, upon the Law of his being,
for though he hath quite lost his Grace, yet he hath not quite lost his Reason. Take him in puris naturalibus, he is not rasa Tabula, a meer vacuum, a white-sheet of paper, wherein nothing is written;
for though he hath quite lost his Grace, yet he hath not quite lost his Reason. Take him in puris Naturalibus, he is not rasa Tabula, a mere vacuum, a white-sheet of paper, wherein nothing is written;
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something yet remains, both in matters of knowledge, and in matters of practice; hee hath some NONLATINALPHABET, in matters of knowledg, and a NONLATINALPHABET, Rom. 2.15. in matters of practice, and to these things he is not institutus, but natus, not doctus, but factus, (as the Orator speaks) if there were no Scriptures to reveal them, there is something innate with him, that would command his assent to them.
something yet remains, both in matters of knowledge, and in matters of practice; he hath Some, in matters of knowledge, and a, Rom. 2.15. in matters of practice, and to these things he is not institutus, but Born, not doctus, but factus, (as the Orator speaks) if there were no Scriptures to reveal them, there is something innate with him, that would command his assent to them.
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Secondly, God hath discovered himself in his glorious works, both of Creation and Providence: the whole Creation is a silent Preacher of God, verbum visibile (as Augustine speaks of the Sacrament) The Heavens declare the glory of the Lord,
Secondly, God hath discovered himself in his glorious works, both of Creation and Providence: the Whole Creation is a silent Preacher of God, verbum visibile (as Augustine speaks of the Sacrament) The Heavens declare the glory of the Lord,
and the Firmament sheweth his handy worke, Psal. 19.1. There is in the very volume of the Creatures, the NONLATINALPHABET, Rom. 1.20, For the invisible things of him from the Creation of the world, are clearly seen, (how?) being understood by the things that are made (what are those NONLATINALPHABET?) even his eternal Power and God-head.
and the Firmament shows his handy work, Psalm 19.1. There is in the very volume of the Creatures, the, Rom. 1.20, For the invisible things of him from the Creation of the world, Are clearly seen, (how?) being understood by the things that Are made (what Are those?) even his Eternal Power and Godhead.
All the creatures are but as a ladder, by which we may ascend to God, which whilest the understanding is fixt upon, in Dei notionem quedammodo manuducitur & sublimatur.
All the creatures Are but as a ladder, by which we may ascend to God, which whilst the understanding is fixed upon, in Dei notionem quedammodo manuducitur & sublimatur.
God did not make the world, and then leave it. No, he works still, John 5.17. My Father worketh hitherto. There is a wise, governing, upholding Providence, which doth reach to every creature, from the ••gel on the Throne, to the worm upon the dung-hill.
God did not make the world, and then leave it. No, he works still, John 5.17. My Father works hitherto. There is a wise, governing, upholding Providence, which does reach to every creature, from the ••gel on the Throne, to the worm upon the dunghill.
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Let a man study the Book of Providence, (especially in the mysteries and deep parts of it (for there are NONLATINALPHABET, in the Works of God, as well as in the Word of God ) he must acknowledg a God,
Let a man study the Book of Providence, (especially in the Mysteres and deep parts of it (for there Are, in the Works of God, as well as in the Word of God) he must acknowledge a God,
Thirdly, God hath discovered himself in his Word, and here he's d•awn at length (if I may so expresse it with reverence.) Here you have him in a fuller, clearer character,
Thirdly, God hath discovered himself in his Word, and Here he's d•awn At length (if I may so express it with Reverence.) Here you have him in a fuller, clearer character,
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The brightnesse of his Fathers glory, Heb. 1.3. The very image of God, Col. 1.15. And the glory of God is said to shine forth in the face of Jesus Christ;
The brightness of his Father's glory, Hebrew 1.3. The very image of God, Col. 1.15. And the glory of God is said to shine forth in the face of jesus christ;
and therefore he that walks in this way, walks with God, because he walks in Gods own wya, Psalm 119.3. They also do no iniquity, they walk in his wayes.
and Therefore he that walks in this Way, walks with God, Because he walks in God's own wya, Psalm 119.3. They also do no iniquity, they walk in his ways.
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according to the Example of God, the Commands of God, he is a God-like man, one that doth not walk NONLATINALPHABET, as man, 1 Cor. 3.3. but NONLATINALPHABET, as God himself doth walk (alwayes understand it pro modulo ).
according to the Exampl of God, the Commands of God, he is a Godlike man, one that does not walk, as man, 1 Cor. 3.3. but, as God himself does walk (always understand it Pro modulo).
His life is a blessed conformity to God himself, in his Nature, in his Will, in his Works; he hates that which God hates, loves that which God loves, doth that which God doth, this is Holinesse, and this is the highest walking with God. The learned Interpreters do generally explain Enochs Walk by this notion.
His life is a blessed conformity to God himself, in his Nature, in his Will, in his Works; he hates that which God hates, loves that which God loves, does that which God does, this is Holiness, and this is the highest walking with God. The learned Interpreters do generally explain Enochs Walk by this notion.
if we weigh many Professors in this balance, they will be found to be, not only light (for alas, the best I fear are so much is wanting as to measures and degrees,
if we weigh many Professors in this balance, they will be found to be, not only Light (for alas, the best I Fear Are so much is wanting as to measures and Degrees,
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First, there are but few Enochs, few that walk with God, here and there one in a family, two or three in a parish, the NONLATINALPHABET, the men of the multitude they go another way.
First, there Are but few Enochs, few that walk with God, Here and there one in a family, two or three in a parish, the, the men of the multitude they go Another Way.
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Indeed all men do walk, but how? after the flesh, Rom. 8.1. in the wayes of their own hearts, Eccles. 11.9. after their own devices, Jer. 18.2. after vanity, Jer. 2.5. after their own ungodly lusts, Jude 18. This is far from walking with God, and yet this is the course of the most in the world:
Indeed all men do walk, but how? After the Flesh, Rom. 8.1. in the ways of their own hearts, Eccles. 11.9. After their own devices, Jer. 18.2. After vanity, Jer. 2.5. After their own ungodly Lustiest, U^de 18. This is Far from walking with God, and yet this is the course of the most in the world:
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the unclean man walks with his lusts, the covetous man with his wealth, the voluptuous man with his pleasures, the hypocrite with his formal duties, &c. Alas, with sorrow we may speak it, there are but very few that walk with God, vix tot quot Thebarum portae, &c. This path of holiness is an untrodden, unfrequented path by the generality of men.
the unclean man walks with his Lustiest, the covetous man with his wealth, the voluptuous man with his pleasures, the hypocrite with his formal duties, etc. Alas, with sorrow we may speak it, there Are but very few that walk with God, vix tot quot Thebarum portae, etc. This path of holiness is an untrodden, unfrequented path by the generality of men.
every man is in the sight and judgment of God according to his walking. 'Tis not Jacobs voice, that makes a true Christian, a little religious talking, a parcel of fine words;
every man is in the sighed and judgement of God according to his walking. It's not Jacobs voice, that makes a true Christian, a little religious talking, a parcel of fine words;
but look to your walking, the general bent and tendency of the heart, the scope and course of your conversation; whatever this is, according to that God judges of you, Cant. 5.2. I sleep, but my heart waketh.
but look to your walking, the general bent and tendency of the heart, the scope and course of your Conversation; whatever this is, according to that God judges of you, Cant 5.2. I sleep, but my heart waketh.
but is your walk with God, that the bias of the soul stands towards God, the impetus of your spirits is after him, that there is an habitual work within you, which turns the great stream of the heart towards holinesse? if so, you are Enoch's, real Saints: be of good comfort, your glory is sure.
but is your walk with God, that the bias of the soul Stands towards God, the impetus of your spirits is After him, that there is an habitual work within you, which turns the great stream of the heart towards holiness? if so, you Are Enoch's, real Saints: be of good Comfort, your glory is sure.
In the Directive part, I'le speak 1. To the matter of your walking. 2. To the manner of your walking. For the matter of your walking, I'le briefly run over the particulars which have been mentioned, and presse each upon you; Walk and walk with God.
In the Directive part, I'll speak 1. To the matter of your walking. 2. To the manner of your walking. For the matter of your walking, I'll briefly run over the particulars which have been mentioned, and press each upon you; Walk and walk with God.
If you be idle, God will lose his glory; for as to men here, his glory depends upon the acting of grace, Matth. 5.16. Let your light so shine, &c. The habit of grace brings glory to us, but 'tis the acting of grace that brings glory to God.
If you be idle, God will loose his glory; for as to men Here, his glory depends upon the acting of grace, Matthew 5.16. Let your Light so shine, etc. The habit of grace brings glory to us, but it's the acting of grace that brings glory to God.
Grow in Grace, and in the knowledg, &c. Be like Ezekiels waters, which were first to the ankles, then to the knees, then to the loins, afterwards they were a river that no man could passe over:
Grow in Grace, and in the knowledge, etc. Be like Ezekiel's waters, which were First to the ankles, then to the knees, then to the loins, afterwards they were a river that no man could pass over:
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Thus do you rise and increase in Grace, go from little to much, from sincerity to perfection; let grace have its perfect work; whilest others are joyning house to house, growing in wealth, do you grow in grace; you cannot have too much of it:
Thus do you rise and increase in Grace, go from little to much, from sincerity to perfection; let grace have its perfect work; whilst Others Are joining house to house, growing in wealth, do you grow in grace; you cannot have too much of it:
a man may have too much of the world, he cannot have too much of grace: wicked men grow worse and worse, do you grow better and better; your opportunities are admirable;
a man may have too much of the world, he cannot have too much of grace: wicked men grow Worse and Worse, do you grow better and better; your opportunities Are admirable;
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Our doctrinal Antinomians are not many, our practical Antinomians are very many; they dispute, and we practice; our heads oppose, our lives embrace their dangerous opinion: Oh, let your conversation be an ordered conversation: An ordered Covenant calls for an ordered conversation; our Grace in duty, must answer to Gods grace in mercy. Your Covenant is ordered in all things, 2 Sam. 23.5. Let your carriage answer to this Covenant. Doe nothing, but be able to say, Here's my rule for what I doe.
Our doctrinal Antinomians Are not many, our practical Antinomians Are very many; they dispute, and we practice; our Heads oppose, our lives embrace their dangerous opinion: O, let your Conversation be an ordered Conversation: an ordered Covenant calls for an ordered Conversation; our Grace in duty, must answer to God's grace in mercy. Your Covenant is ordered in all things, 2 Sam. 23.5. Let your carriage answer to this Covenant. Do nothing, but be able to say, Here's my Rule for what I do.
act not as slaves, but as sonnes; not to shun the rod, but to please the Father; Though Heaven and Hell should be burnt up (as that famous Martyr said) that there should be no punishment to affright you, no reward to allure you,
act not as slaves, but as Sons; not to shun the rod, but to please the Father; Though Heaven and Hell should be burned up (as that famous Martyr said) that there should be no punishment to affright you, no reward to allure you,
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if he doth it NONLATINALPHABET and NONLATINALPHABET, that spoils the action; for Nemo invitus bene facit, etiamsi bonum est quod facit (saith Augustine. )
if he does it and, that spoils the actium; for Nemo Unwillingly bene facit, Even if bonum est quod facit (Says Augustine.)
Sin may hinder you from his gracious presence, but no place can secure you from his observing presence. Whither shall I go from thy Spirit? or, Whither shall I fly from thy presence? If I ascend up into heaven, &c. 'Tis with God as 'tis with a Picture:
since may hinder you from his gracious presence, but no place can secure you from his observing presence. Whither shall I go from thy Spirit? or, Whither shall I fly from thy presence? If I ascend up into heaven, etc. It's with God as it's with a Picture:
Went not mine heart with thee when the man turned again from his chariot to meet thee? saith Elisha to Gehazi. We think to carry things closely, but we are foolish.
Went not mine heart with thee when the man turned again from his chariot to meet thee? Says Elisha to Gehazi. We think to carry things closely, but we Are foolish.
And therefore work this home upon your spirits, and whenever a temptation comes, crush it with this, How shall I do this under the eye of God? The eye of man would keep off much sin in the world,
And Therefore work this home upon your spirits, and whenever a temptation comes, crush it with this, How shall I do this under the eye of God? The eye of man would keep off much since in the world,
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Secondly, walk with God; let your converse be with him: Let others please themselves in their friends, in their creature-enjoyments, in their carnal converses, do you delight your selves in God. Let your fellowship be above: Acquaint thy self with God.
Secondly, walk with God; let your converse be with him: Let Others please themselves in their Friends, in their Creature enjoyments, in their carnal converses, do you delight your selves in God. Let your fellowship be above: Acquaint thy self with God.
Why are you so much strangers to it? Why so little with God? doth not he usually give out that which fills the soul with joy unspeakable and full of glory? Are not his visits better then life? Is not the heart ravished under the tastes of his love? Is not the enjoyment of him infinitely above all comforts here? Is he not willing to come to you,
Why Are you so much Strangers to it? Why so little with God? does not he usually give out that which fills the soul with joy unspeakable and full of glory? are not his visits better then life? Is not the heart ravished under the tastes of his love? Is not the enjoyment of him infinitely above all comforts Here? Is he not willing to come to you,
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and to give out of his Loves? Why do you not walk with him? why do you not converse with him here, with whom it shall be your glory to converse hereafter? Cry out, Whom have I in heaeven but thee? My soul thirsteth for thee.
and to give out of his Loves? Why do you not walk with him? why do you not converse with him Here, with whom it shall be your glory to converse hereafter? Cry out, Whom have I in Heaven but thee? My soul Thirsteth for thee.
Let those who have their portien here, whose names are written in the earth, who have all their good things here, let them mind earthly things, and take their fill of these dreggs; But you, the people of God, who have the heavenly calling, great and glorious hopes, interest in Christ, treasures in heaven, precious promises, an All sufficient God for your God; you must live a higher life.
Let those who have their portien Here, whose names Are written in the earth, who have all their good things Here, let them mind earthly things, and take their fill of these dregs; But you, the people of God, who have the heavenly calling, great and glorious hope's, Interest in christ, treasures in heaven, precious promises, an All sufficient God for your God; you must live a higher life.
The true believer is highly-advanced through grace; he's an heire, nay, a co-heire with Jesus Christ; for him to stoop to these beggerly enjoyments, 'tis much below him.
The true believer is highly-advanced through grace; he's an heir, nay, a coheir with jesus christ; for him to stoop to these beggarly enjoyments, it's much below him.
Christians, you have the Ocean, care not for the drop; the fountaine is yours, away with broken cisternes; you have the pearle, get above the dirt; (for so the world is,
Christians, you have the Ocean, care not for the drop; the fountain is yours, away with broken cisterns; you have the pearl, get above the dirt; (for so the world is,
but a cabul, a dirty thing.) Minde it you may, in its proper place and sphere, keeping it under a due subordination; but be sure of this, that you live above it.
but a cabul, a dirty thing.) Mind it you may, in its proper place and sphere, keeping it under a due subordination; but be sure of this, that you live above it.
and that comfort? no room for heavenly meditation? the thoughts are the spirits of the soule (as it were), must all be spent in the worlds service? The thoughts are the wings of the soule, will you never by them take a flight to heaven and heavenly objects? Let your love be above it.
and that Comfort? no room for heavenly meditation? the thoughts Are the spirits of the soul (as it were), must all be spent in the world's service? The thoughts Are the wings of the soul, will you never by them take a flight to heaven and heavenly objects? Let your love be above it.
Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flie away as an Eagle towards Heaven, Prov. 23.5. Let your comforts be above it, your hopes be above it, your satisfaction be above it;
Wilt thou Set thine eyes upon that which is not? for riches Certainly make themselves wings, they fly away as an Eagl towards Heaven, Curae 23.5. Let your comforts be above it, your hope's be above it, your satisfaction be above it;
Study God in his Word, in his Works, in his Son, in every thing, and by every thing, rise up to a reverential, humble, practical acknowledgment of God:
Study God in his Word, in his Works, in his Son, in every thing, and by every thing, rise up to a reverential, humble, practical acknowledgment of God:
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Be holy, for your God is holy. Will you not be like your God? All people, whatever they pitched upon for their God, were they never so ignorant, they would labour to be like their god; nay, some would be vitious, because their gods were so.
Be holy, for your God is holy. Will you not be like your God? All people, whatever they pitched upon for their God, were they never so ignorant, they would labour to be like their god; nay, Some would be vicious, Because their God's were so.
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All people will walk, every one in the name of God, and we will walk in the Name of the Lord our God for ever and ever, Micah 4.5. Be holy, for Holiness is the very glory of God, Glorious in holinesse, Exod. 15.11. 'Tis the glory of Christ. Holy, Holy, Holy, is the Lord of Hosts:
All people will walk, every one in the name of God, and we will walk in the Name of the Lord our God for ever and ever, micah 4.5. Be holy, for Holiness is the very glory of God, Glorious in holiness, Exod 15.11. It's the glory of christ. Holy, Holy, Holy, is the Lord of Hosts:
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This is spoken of Christ, for saith John, John 12.41. These things, said Esaias, when he saw his glory and spake of him (that is) of Christ. Holinesse is the glory of the Gospel; by this you do adorn the Doctrine of God our Saviour, Tit. 2.10. Holinesse is your own glory, here and hereafter. 'Tis your glory here, it puts a beauty and excellency upon you: 'Tis called, Psal. 110.3. The Beauty of Holinesse. 'Tis your glory hereafter, it certainly ends in glory.
This is spoken of christ, for Says John, John 12.41. These things, said Isaiah, when he saw his glory and spoke of him (that is) of christ. Holiness is the glory of the Gospel; by this you do adorn the Doctrine of God our Saviour, Tit. 2.10. Holiness is your own glory, Here and hereafter. It's your glory Here, it puts a beauty and excellency upon you: It's called, Psalm 110.3. The Beauty of Holiness. It's your glory hereafter, it Certainly ends in glory.
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He Himself loves to walk with such an one, nay, to dwell with him, Isa. 57.15. The proud man, God sees him a far off, Psal. 138.6. He keeps at a distance from him;
He Himself loves to walk with such an one, nay, to dwell with him, Isaiah 57.15. The proud man, God sees him a Far off, Psalm 138.6. He keeps At a distance from him;
Humility is the great Grace. Augustine being ask'd what was the first Grace, answered, Humility; What's the second, Humility; What the third, Humility: 'Tis all in all, 'tis a prime and choice grace, 'tis the crown, the ornament, the varnish of every grace, 'tis that which makes every grace to thrive, nothing brings into the soul so much joy, as Humility,
Humility is the great Grace. Augustine being asked what was the First Grace, answered, Humility; What's the second, Humility; What the third, Humility: It's all in all, it's a prime and choice grace, it's the crown, the ornament, the varnish of every grace, it's that which makes every grace to thrive, nothing brings into the soul so much joy, as Humility,
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What is man that he should be proud? what are the best of men, that they should be pufft up? what are you? a little dust, a little well-complexion'd dust, poor piles of grasse, things of nothing, finite drops, creatures,
What is man that he should be proud? what Are the best of men, that they should be puffed up? what Are you? a little dust, a little well-complexioned dust, poor piles of grass, things of nothing, finite drops, creatures,
and sinful creatures too, meditate much upon this, and upon the glorious Majesty of God, your infinite distance from him, this will make you humble, this will draw out self-debasing, God exalting, grace-admiring thoughts, (and there's humility) this will make you with Jacob to say, you are lesse then the least of all Gods mercies, with Job to abhor your selves in dust and ashes, with Isaiah to cry out, unclean, with Paul, the least of Saints, and the greatest of sinners: and this is rare walking.
and sinful creatures too, meditate much upon this, and upon the glorious Majesty of God, your infinite distance from him, this will make you humble, this will draw out self-debasing, God exalting, grace-admiring thoughts, (and there's humility) this will make you with Jacob to say, you Are less then the least of all God's Mercies, with Job to abhor your selves in dust and Ashes, with Isaiah to cry out, unclean, with Paul, the least of Saints, and the greatest of Sinners: and this is rare walking.
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I am God All-sufficient (saith God to Abraham ) walk before me, and be thou perfect, that is, upright, for sincerity is all the perfection that here we can arrive at.
I am God All-sufficient (Says God to Abraham) walk before me, and be thou perfect, that is, upright, for sincerity is all the perfection that Here we can arrive At.
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He that walketh uprightly, walketh surely. What is it to walk uprightly? To have a single heart for God, to walk with him in singlenesse of heart, with all the heart, as the Scripture expresses it.
He that walks uprightly, walks surely. What is it to walk uprightly? To have a single heart for God, to walk with him in singleness of heart, with all the heart, as the Scripture Expresses it.
he can pity a child though he stumbles and falls, but he abhors an halting hypocrite. Let God have all, devote the whole man to him, have but one heart, for his service and glory;
he can pity a child though he stumbles and falls, but he abhors an halting hypocrite. Let God have all, devote the Whole man to him, have but one heart, for his service and glory;
thus walk, and this shall be your advantage, you shall have much of Gods presence, I will behave my self wisely in a perfect way, O when wilt thou come unto me? You shall find the influences of grace, to strengthen you to hold out in your walking.
thus walk, and this shall be your advantage, you shall have much of God's presence, I will behave my self wisely in a perfect Way, Oh when wilt thou come unto me? You shall find the influences of grace, to strengthen you to hold out in your walking.
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And let me tell you this, every departure from God will end in bitternesse; if you leave him to gratifie corruption, look for broken bones. God will either make you walk closely or mournfully; which of the two is the better, do you judge.
And let me tell you this, every departure from God will end in bitterness; if you leave him to gratify corruption, look for broken bones. God will either make you walk closely or mournfully; which of the two is the better, do you judge.
the heart, like Balaams Asse, will be flying out of the path, the Divel laies snares for you, many en mi•s lie waiting for you, you had need look about you,
the heart, like Balaams Ass, will be flying out of the path, the devil lays snares for you, many en mi•s lie waiting for you, you had need look about you,
and be carefull what you do, Keep thy heart with all diligence, saith Solomon: Keep it as a Jailor keeps his close Prisoner, with a watchful eye, for fear he give him the slip:
and be careful what you do, Keep thy heart with all diligence, Says Solomon: Keep it as a Jailor keeps his close Prisoner, with a watchful eye, for Fear he give him the slip:
Fifthly, walk with God unweariedly, take heed of tyring in the way of Holinesse. The Heavenly Orbs are in perpetual motion, and yet unwearied. The Sun hath run his course for some thousands of years, 'tis as fresh as ever it was.
Fifthly, walk with God unweariedly, take heed of tiring in the Way of Holiness. The Heavenly Orbs Are in perpetual motion, and yet unwearied. The Sun hath run his course for Some thousands of Years, it's as fresh as ever it was.
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What a shame is it to us? Wicked men are never weary in the service of their lusts; and how soon are we weary in the service of our God? We cannot spend a little time in prayer,
What a shame is it to us? Wicked men Are never weary in the service of their Lustiest; and how soon Are we weary in the service of our God? We cannot spend a little time in prayer,
Oh! that we did walk by faith in opposition to carnal reason, to sinfull dependancies, to distrustfull faintings. In your resting (I mean upon Christ) is the act of faith, in your walking is the life of faith.
Oh! that we did walk by faith in opposition to carnal reason, to sinful dependencies, to distrustful faintings. In your resting (I mean upon christ) is the act of faith, in your walking is the life of faith.
The life of faith is a brave life, no life goes beyond it, but the life of fruition, and that's Heaven. Christians, this life of faith should be twisted into your walking with God.
The life of faith is a brave life, no life Goes beyond it, but the life of fruition, and that's Heaven. Christians, this life of faith should be twisted into your walking with God.
That which in the Text is called walking with God, Paul calls faith (for however 'tis expressed in the Old Testament, in the New, Paul will set it forth by faith; for so excellent was this Grace in his eye, that he'l set the Crown of all upon the head of faith) Heb. 11.5. By faith Enoch was translated (that is) upon his faith: so then Enoch walked in faith; imitate him, I beseech you, in this, walk in faith, or you'l never walk steadily:
That which in the Text is called walking with God, Paul calls faith (for however it's expressed in the Old Testament, in the New, Paul will Set it forth by faith; for so excellent was this Grace in his eye, that He'll Set the Crown of all upon the head of faith) Hebrew 11.5. By faith Enoch was translated (that is) upon his faith: so then Enoch walked in faith; imitate him, I beseech you, in this, walk in faith, or You'll never walk steadily:
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Sincerity keeps us from halting, Watchfulnesse keeps us from stumbling, Holinesse keeps us from wandring, Resolution keeps us from tyring, but 'tis faith that keeps us from fainting. I had fainted, but that I verily beleeved to see the goodnesse of the Lord in the land of the living.
Sincerity keeps us from halting, Watchfulness keeps us from stumbling, Holiness keeps us from wandering, Resolution keeps us from tiring, but it's faith that keeps us from fainting. I had fainted, but that I verily believed to see the Goodness of the Lord in the land of the living.
Doth the difficulty and the tediousness of the way discourage? See, saith faith, There's the recompence of reward, you will be at it presently, hold out. Are you afraid of enemies? faith will shield you.
Does the difficulty and the tediousness of the Way discourage? See, Says faith, There's the recompense of reward, you will be At it presently, hold out. are you afraid of enemies? faith will shield you.
good, as to God, to rich and free grace, faith will by the same hand empty and fill; faith will make the Sun to shine, even when cloude and darknesse are round about you;
good, as to God, to rich and free grace, faith will by the same hand empty and fill; faith will make the Sun to shine, even when cloud and darkness Are round about you;
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What a shame is it? many run to Hell, and we do but creep to Heaven; some make haste to get wealth, and we are slow in getting glory. Let me tell you this, the faster you walk, the sooner you'l come to your journeys end.
What a shame is it? many run to Hell, and we do but creep to Heaven; Some make haste to get wealth, and we Are slow in getting glory. Let me tell you this, the faster you walk, the sooner You'll come to your journeys end.
Natural motion spends strength, but spiritual motion increases strength, here the way to do much, is to do much. But they that would go apace, must not burden themselvs with any weighty things:
Natural motion spends strength, but spiritual motion increases strength, Here the Way to do much, is to do much. But they that would go apace, must not burden themselves with any weighty things:
The gemination of the command argues the difficulty of the duty, and the excellency of the duty. God loves a cheerful giver, and he also loves a cheerful liver. Nothing doth more honour Religion,
The gemination of the command argues the difficulty of the duty, and the excellency of the duty. God loves a cheerful giver, and he also loves a cheerful liver. Nothing does more honour Religion,
Is not this one of the reproaches that wicked men cast upon the people of God? they are heavy, sad, drooping, melancholly men, there's no mirth amongst them;
Is not this one of the Reproaches that wicked men cast upon the people of God? they Are heavy, sad, drooping, melancholy men, there's no mirth among them;
I do not press upon you the foolish, frothy, carnal mirth of the world, but that which is holy and comely. Lift up your heads, give not way to dejectedness.
I do not press upon you the foolish, frothy, carnal mirth of the world, but that which is holy and comely. Lift up your Heads, give not Way to dejectedness.
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it breaks the countenance, it enfeebles the spirit; who should be cheerful if not you? Why art thou so sad from day to day, seeing thou art the Kings Son, said Jonadab to Amnon? Is God your Father, Christ your Saviour, Heaven your inheritance, Everlasting Joy your portion; notwithstanding all this, will you be sad? But we are thus and thus afflicted. Be it so:
it breaks the countenance, it enfeebles the Spirit; who should be cheerful if not you? Why art thou so sad from day to day, seeing thou art the Kings Son, said Jonadab to Amnon? Is God your Father, christ your Saviour, Heaven your inheritance, Everlasting Joy your portion; notwithstanding all this, will you be sad? But we Are thus and thus afflicted. Be it so:
Ninthly and lastly, Walk with God constantly and persveeringly. Thus Enoch walked (as hath been already hinted) 'tis not a turne or two that will do the businesse;
Ninthly and lastly, Walk with God constantly and persveeringly. Thus Enoch walked (as hath been already hinted) it's not a turn or two that will do the business;
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that indeed if the Scripture was not very clear, as to this point, never was there so much cause to question the truth of that comfortable doctrine of the Saints Perseverance, as now.
that indeed if the Scripture was not very clear, as to this point, never was there so much cause to question the truth of that comfortable Doctrine of the Saints Perseverance, as now.
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Can ye be better then in Gods wayes? Are Egypts onions better then Canaans grapes? Will you leave the joyes of holiness for the pleasures of sin? Are you not within sight of the place of rest, and will you now turn back? will you repent of your walking with God when you come to die? if you leave him, will you be any thing but salt that hath l•st its savour, that's good for nothing but to be thrown to the dunghill? The Lord, even God our Father, so establish you, that you may so walk, and so run, that ye may obtain.
Can you be better then in God's ways? are Egypts onions better then Canaans grapes? Will you leave the Joys of holiness for the pleasures of since? are you not within sighed of the place of rest, and will you now turn back? will you Repent of your walking with God when you come to die? if you leave him, will you be any thing but salt that hath l•st its savour, that's good for nothing but to be thrown to the dunghill? The Lord, even God our Father, so establish you, that you may so walk, and so run, that you may obtain.
Thirdly, this is the sweetest walking, What are all the joys of carnal men, to the joyes and comforts which are to be found in an holy life? Wisdoms wayes are wayes of pleasantness, and all her paths are peace.
Thirdly, this is the Sweetest walking, What Are all the Joys of carnal men, to the Joys and comforts which Are to be found in an holy life? Wisdoms ways Are ways of pleasantness, and all her paths Are peace.
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Thou meetest him that rejoyceth and worketh righteousness, those that remember thee in thy wayes. Fourthly, this is the most honourable and glorious walking.
Thou meetest him that Rejoiceth and works righteousness, those that Remember thee in thy ways. Fourthly, this is the most honourable and glorious walking.
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Holy men are glory it selfe. Ʋpon all the glory shall be a defence. Faith puts a Glory upon the Person, and Holiness upon the Life. Fifthly, this walking pleases God.
Holy men Are glory it self. Ʋpon all the glory shall be a defence. Faith puts a Glory upon the Person, and Holiness upon the Life. Fifthly, this walking Pleases God.
To all the rest its said, And he died, And he died, but here's a variation of the phrase, He was not, &c. In the Hebrew 'tis, And not he, for God took him.
To all the rest its said, And he died, And he died, but here's a variation of the phrase, He was not, etc. In the Hebrew it's, And not he, for God took him.
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And so 'tis parallel to that, Gen. 42.36. Joseph is not, and Simeon is not, and Jer. 31.15. Rachel weeping for her Children, refused to be comforted, because they were not, ( viz. they were dead) and so for the other expression, saith Elijah, 1 Kings 19.4. It is enough now, O Lord, take away my life.
And so it's parallel to that, Gen. 42.36. Joseph is not, and Simeon is not, and Jer. 31.15. Rachel weeping for her Children, refused to be comforted, Because they were not, (viz. they were dead) and so for the other expression, Says Elijah, 1 Kings 19.4. It is enough now, Oh Lord, take away my life.
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And thus the Jewish Doctors do expound the words. But this is directly contrary to what we have in the New Testament, Heb. 11.5. By faith Enoch was translated, that he should not see death.
And thus the Jewish Doctors do expound the words. But this is directly contrary to what we have in the New Testament, Hebrew 11.5. By faith Enoch was translated, that he should not see death.
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In the general, all the learned agree in this, that Enoch did not die, but that he was in an extraordinary manner translated hence, so the Targum renders it;
In the general, all the learned agree in this, that Enoch did not die, but that he was in an extraordinary manner translated hence, so the Targum renders it;
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and that in two things. 1. As to the Place, whither he was translated. 2. As to his unalterable permansion or continuance in that place, whatever it is.
and that in two things. 1. As to the Place, whither he was translated. 2. As to his unalterable permansion or Continuance in that place, whatever it is.
for some of them do agree with us, as to Enochs Translation into to the Paradise of Heaven, and others deny that that Paradise into which our first Parents were put, is yet in continuance.
for Some of them do agree with us, as to Enochs translation into to the Paradise of Heaven, and Others deny that that Paradise into which our First Parents were put, is yet in Continuance.
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and the rest of them generally speak modestly, as being rather for a sober silence then a too curious inquiry into this secret, which the Scripture doth not clearly make out to us.
and the rest of them generally speak modestly, as being rather for a Sobrium silence then a too curious inquiry into this secret, which the Scripture does not clearly make out to us.
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Our Divines on the other hand assert, that Enoch was translated into Heaven, the Coelum Empyraum, the place of the blessed, both soul and body, and that he is now there immediately with God, in a state of blessednesse and perfection. 'Twas with Enoch in his Translation, as it was with Elias in his;
Our Divines on the other hand assert, that Enoch was translated into Heaven, the Coelum Empyraum, the place of the blessed, both soul and body, and that he is now there immediately with God, in a state of blessedness and perfection. 'Twas with Enoch in his translation, as it was with Elias in his;
'Tis true, 'tis appointed to all men once to die, but yet God can grant an exemption or extraordinary dispensation where he will, for he is not so thereby bound,
It's true, it's appointed to all men once to die, but yet God can grant an exemption or extraordinary Dispensation where he will, for he is not so thereby bound,
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and to deserve the inflicting of that as the punishment of sin, yet God may give a relaxation out of his mercy and gracious Soveraignty. The objections of our adversaries are not considerable further,
and to deserve the inflicting of that as the punishment of since, yet God may give a relaxation out of his mercy and gracious Sovereignty. The objections of our Adversaries Are not considerable further,
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Having thus briefly given you the sense of the words, I sha• now draw out the strength of them by way of motive to pres• you upon this holy walking with God.
Having thus briefly given you the sense of the words, I sha• now draw out the strength of them by Way of motive to pres• you upon this holy walking with God.
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First, I say, God took him (that is) to himself, to be where h• to enjoy his beatific•l Presence in Glory. Enoch walked wi•• God, and Enoch went to God.
First, I say, God took him (that is) to himself, to be where h• to enjoy his beatific•l Presence in Glory. Enoch walked wi•• God, and Enoch went to God.
Here in the body they are absent from the Lord, death brings them into the Presence Chamber; when they are dissolved, they are with Christ. Is it so? who then would not walk with God? To be with God, I say it again, to be with God, what tongue can express, what heart can conceive what this is!
Here in the body they Are absent from the Lord, death brings them into the Presence Chamber; when they Are dissolved, they Are with christ. Is it so? who then would not walk with God? To be with God, I say it again, to be with God, what tongue can express, what heart can conceive what this is!
'Tis a blessed thing to be with the Angels (those that stand by, as the Prophet speaks) with the Church of the first-born, the old Patriarchs, Abraham, Isaac, and Jacob; the blessed Apostles;
It's a blessed thing to be with the Angels (those that stand by, as the Prophet speaks) with the Church of the firstborn, the old Patriarchs, Abraham, Isaac, and Jacob; the blessed Apostles;
what's Paul in the Pulpit, to Paul on the Throne, (and yet that was one thing which Austin would have desired to see) but what's all this to be with God Himselfe? what's the presence of the Star to the presence of the Sun! To be with God, what is it? Never to sin more, never to sorrow more, to be made perfect, to inherit his own glory, to have uninterrupted communion with him, to be at rest, alwayes praising God, pressed down with nothing but a weight of glory. I speak much,
what's Paul in the Pulpit, to Paul on the Throne, (and yet that was one thing which Austin would have desired to see) but what's all this to be with God Himself? what's the presence of the Star to the presence of the Sun! To be with God, what is it? Never to sin more, never to sorrow more, to be made perfect, to inherit his own glory, to have uninterrupted communion with him, to be At rest, always praising God, pressed down with nothing but a weight of glory. I speak much,
Secondly, God took him immediately. He was not put into some third place, a Limbus Patru••, an Abrahams bosome (distinct from Heaven) there to be a Probationer or an Expectant of Glory, No! Enoch in his life was candidatus aternitatis, after his Change, he was not candidatus gloriae, but possessor gloriae. Thus it is with every holy Walker, He is not,
Secondly, God took him immediately. He was not put into Some third place, a Limbus Patru••, an Abrahams bosom (distinct from Heaven) there to be a Probationer or an Expectant of Glory, No! Enoch in his life was candidatus aternitatis, After his Change, he was not candidatus Glory, but possessor Glory. Thus it is with every holy Walker, He is not,
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like •li•ahs m•re•l•, 〈 ◊ 〉 a little behind•, to be looked up here in a C•binet of dust, but the soule stayes not, it •akes 3. quick and straight ••ight •s God. The body sleeps.
like •li•ahs m•re•l•, 〈 ◊ 〉 a little behind•, to be looked up Here in a C•binet of dust, but the soul stays not, it •akes 3. quick and straight ••ight •s God. The body sleeps.
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but the soule knows no such thing (they are asleep themselves that dream of such a thing) it doth not go to the pillow, but to the white rob•s, 'tis Calvins expression Verily, I say unto thee, to day shalt thou be with me in Paradise The Thiefe made Christ to wait long for his repenta•ce, bu• Christ will not make him to stay a jot for his glory: 'tis bu• crucified by man, and glorified by God. Will not this engage you to walk with God? who can hear these things,
but the soul knows no such thing (they Are asleep themselves that dream of such a thing) it does not go to the pillow, but to the white rob•s, it's Calvin's expression Verily, I say unto thee, to day shalt thou be with me in Paradise The Thief made christ to wait long for his repenta•ce, bu• christ will not make him to stay a jot for his glory: it's bu• Crucified by man, and glorified by God. Will not this engage you to walk with God? who can hear these things,
and that is to go to God, and that shall be done in a moment; you go but slowly towards Heaven, you shall go apace into Heaven. Sin hinders you in your motion in grace, nothing shall hinder you in your motion to glory (i• the soul may be said to move.)
and that is to go to God, and that shall be done in a moment; you go but slowly towards Heaven, you shall go apace into Heaven. since hinders you in your motion in grace, nothing shall hinder you in your motion to glory (i• the soul may be said to move.)
first there must be the tincture of grace, so to make way for the tincture of glory. If God should take one that was not an Enoch to himselfe, he would long to be from him again, Heaven would be worse then Hell to him.
First there must be the tincture of grace, so to make Way for the tincture of glory. If God should take one that was not an Enoch to himself, he would long to be from him again, Heaven would be Worse then Hell to him.
but some may say, what shall we do that we may thus walk with God? 'Tis time to break off from this discourse, otherwise I might inlarge upon these two or three particulars.
but Some may say, what shall we do that we may thus walk with God? It's time to break off from this discourse, otherwise I might enlarge upon these two or three particulars.
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Secondly, Serious consideration is very requisite to this walk. Ponder the path of thy feet. I thought on my waies, and turned my feet unto thy testimonies.
Secondly, Serious consideration is very requisite to this walk. Ponder the path of thy feet. I Thought on my ways, and turned my feet unto thy testimonies.
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He that is not much in the duty of meditation, will be little in the way of holinesse. Every day consider how you walk, where you walk, what your temptations are, what snares are laid for you, that you may avoid them, what your way is, that you may keep in it:
He that is not much in the duty of meditation, will be little in the Way of holiness. Every day Consider how you walk, where you walk, what your temptations Are, what snares Are laid for you, that you may avoid them, what your Way is, that you may keep in it:
Oh, pray that you may thus walk, the more dependently you live on God, the closer you will walk with God, the lesse there is of self, the more there will be of holinesse. Now the God of Peace, that brought again from the dea• our Lord Jesus Christ, that great Shepheard of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is wel-pleasing in his sight, ( viz. this holy walking) through Jesus Christ, t• whom be glory for ever and ever, Amen.
O, pray that you may thus walk, the more dependently you live on God, the closer you will walk with God, the less there is of self, the more there will be of holiness. Now the God of Peace, that brought again from the dea• our Lord jesus christ, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is Well-pleasing in his sighed, (viz. this holy walking) through jesus christ, t• whom be glory for ever and ever, Amen.
confident I am, here are many hundreds in this Congregation, that coul• drop many tears into that grave, where this once useful body is now to be laid up as an uselesse piece of clay.
confident I am, Here Are many hundreds in this Congregation, that coul• drop many tears into that grave, where this once useful body is now to be laid up as an useless piece of clay.
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and before I enter upon it, I must tell you that I am very sensible of my unfitnesse for this work, from first to last and therefore with muc• regret and fear (the Lord knows) did ingage in it.
and before I enter upon it, I must tell you that I am very sensible of my unfitness for this work, from First to last and Therefore with muc• regret and Fear (the Lord knows) did engage in it.
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Alas I am but a man of yesterday, a Novice, for me to do this las• Office for such a man as our deceased Father and Brother was ▪ and that too in the presence of so many grave judicious, learned Ministers, who may be my fathers,
Alas I am but a man of yesterday, a Novice, for me to do this las• Office for such a man as our deceased Father and Brother was ▪ and that too in the presence of so many grave judicious, learned Ministers, who may be my Father's,
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There was worthy person design'd first to this work, one whose head an• heart God hath inured to Funeral Sermons, one who was int•mately acquainted with him that is dead and gone,
There was worthy person designed First to this work, one whose head an• heart God hath inured to Funeral Sermons, one who was int•mately acquainted with him that is dead and gone,
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The Lord continue his life, that he may preach many Sermons more, but no more Funeral Sermons for such instruments as this our brother was if the Lor• please.
The Lord continue his life, that he may preach many Sermons more, but no more Funeral Sermons for such Instruments as this our brother was if the Lor• please.
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Dr. Gouge is not, Mr. Gataker is not, Mr. Strong is not, Mr. Robinson is not, my dear and precious friends, Dr. Hill and Mr. Whitaker are not, of late worthy memory M. Marshal is not;
Dr. Gouge is not, Mr. Gataker is not, Mr. Strong is not, Mr. Robinson is not, my dear and precious Friends, Dr. Hill and Mr. Whitaker Are not, of late worthy memory M. Marshal is not;
Mr. Vines was born at Blazon in the County of Liecester: when he was of competent age, he was sent to the University, where he continued for some years a Student in Magdalene Colledge. In which time he discovered much quickness of wit,
Mr. Vines was born At Blazon in the County of Liecester: when he was of competent age, he was sent to the university, where he continued for Some Years a Student in Magdalene College. In which time he discovered much quickness of wit,
From thence he was called to the Ministry at Weddington in the County of Warwick, where how diligent and painful he was in his work, 'tis sufficiently known.
From thence he was called to the Ministry At Weddington in the County of Warwick, where how diligent and painful he was in his work, it's sufficiently known.
Not bounding his parts and pains there, in the limits of a private village, he undertook a Lecture every fortnight at Non-eaton, which hee carried on with much profit too,
Not bounding his parts and pains there, in the Limits of a private village, he undertook a Lecture every fortnight At Non-eaton, which he carried on with much profit too,
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for his Preservation to go to Coventry: There he is not idle, and the inhabitants were so affected to his Ministry, that they earnestly desired him to sit down with them.
for his Preservation to go to Coventry: There he is not idle, and the inhabitants were so affected to his Ministry, that they earnestly desired him to fit down with them.
And 'twas a mercy to the Church of God that he was so, for how much service he did there in the matter of Church Government, may safely be concealed, scarcely be exprest without offence.
And 'twas a mercy to the Church of God that he was so, for how much service he did there in the matter of Church Government, may safely be concealed, scarcely be expressed without offence.
Some I am sure, in this Congregation can testifie, not without many tears, so much are they troubled at the drying up of those breasts, from which for some years they had so wholesome nourishment.
some I am sure, in this Congregation can testify, not without many tears, so much Are they troubled At the drying up of those breasts, from which for Some Years they had so wholesome nourishment.
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Afterwards he removed from thence to Watton in Hartfordshire, was also chosen to be Head of a Colledge in Cambridg ▪ viz. Pembroke-Hall, who more fit for learning,
Afterwards he removed from thence to Watton in Hartfordshire, was also chosen to be Head of a College in Cambridge ▪ viz. Pembroke hall, who more fit for learning,
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Long he had not been Minister here, but he fell into some decays and abatements, both in his spirit and strength, continual pains in his head did somewhat cloud him,
Long he had not been Minister Here, but he fell into Some decays and abatements, both in his Spirit and strength, continual pains in his head did somewhat cloud him,
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Hee was formerly of a very strong constitution, but lately infirmities grew much upon him, which he grapled withal some moneths together, till God sent his messenger with a final Arrest to •ake him away from us.
He was formerly of a very strong constitution, but lately infirmities grew much upon him, which he grappled withal Some months together, till God sent his Messenger with a final Arrest to •ake him away from us.
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A •ttle I beseech you of his worth: you have heard much from •im, be willing to hear a little of him, partly to work upon our thankfulnesse that you ever had him;
A •ttle I beseech you of his worth: you have herd much from •im, be willing to hear a little of him, partly to work upon our thankfulness that you ever had him;
but chiefly •hat God may have glory in raising up such an instrument, •o rarely qualified and accomplished for his service, I shall •o it very plainly;
but chiefly •hat God may have glory in raising up such an Instrument, •o rarely qualified and accomplished for his service, I shall •o it very plainly;
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a good Philologer, an excellent Oratour, fitnesse his curious and ingenious Oration, at the Funeral of •he Noble Earle of Essex, (in whose affections he had a great ••terest,) He was a ready and piercing Disputant,
a good Philologer, an excellent Orator, fitness his curious and ingenious Oration, At the Funeral of •he Noble Earl of Essex, (in whose affections he had a great ••terest,) He was a ready and piercing Disputant,
and so he •pproved himself to admiration, in those two famous Trea•es, the one at Ʋxbridge, the other at Newport in the Isle of •ight. He was a solid and most judicious Divine, who read such,
and so he •pproved himself to admiration, in those two famous Trea•es, the one At Ʋxbridge, the other At Newport in the Isle of •ight. He was a solid and most judicious Divine, who read such,
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In the course of his Ministery •e was highly Orthodox, sound in the faith, very powerful, very spirituall, his whole design and drift in his preaching, was to clear up that great doctrine of Justification (in which he was eminently studied) to debase the righteousnesse of man, and to exalt the righteousnesse of Christ. He was one that knew how to speak a word in season to wounded spirits. There was a great Light;
In the course of his Ministry •e was highly Orthodox, found in the faith, very powerful, very spiritual, his Whole Design and drift in his preaching, was to clear up that great Doctrine of Justification (in which he was eminently studied) to debase the righteousness of man, and to exalt the righteousness of christ. He was one that knew how to speak a word in season to wounded spirits. There was a great Light;
His diligence in his work was great, in labours much, in preaching much; and to the last his great weaknesses could not keep him from his Masters work:
His diligence in his work was great, in labours much, in preaching much; and to the last his great Weaknesses could not keep him from his Masters work:
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As he preach'd, so he liv'd; by his parts, he did NONLATINALPHABET, by his graces he did NONLATINALPHABET, what he preach'd to others, he practis'd himselfe,
As he preached, so he lived; by his parts, he did, by his graces he did, what he preached to Others, he practised himself,
He was so unblameable and inoffensive, that nothing can justly be charged upon him. Two things I know are in the mouths of many, His often removing from place to place; His covetousness.
He was so unblameable and inoffensive, that nothing can justly be charged upon him. Two things I know Are in the mouths of many, His often removing from place to place; His covetousness.
For the former, there is no question, but that in some cases a Minister may remove, (though herein for the avoiding of offence, it concernes us to be very wary).
For the former, there is no question, but that in Some cases a Minister may remove, (though herein for the avoiding of offence, it concerns us to be very wary).
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God his good Master takes him to himself, crownes him with life and immortality, and in stead of hard labour here, calls him to that joyful work of singing forth praises and Hallelujahs to his God and Father. And here we leave him.
God his good Master Takes him to himself, crowns him with life and immortality, and in stead of hard labour Here, calls him to that joyful work of singing forth praises and Hallelujahs to his God and Father. And Here we leave him.
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What do you lose when you lose your godly Ministers? consider what the Scripture makes them to be, Watchmen, Stewards, Fathers, Lights, &c. and you'll see you lose much when they are taken away;
What do you loose when you loose your godly Ministers? Consider what the Scripture makes them to be, Watchmen, Stewards, Father's, Lights, etc. and You'll see you loose much when they Are taken away;
Secondly, let me take the boldnesse to speak a word to you my Brethren and Fathers in the Ministery. Though I am but an Elihu, yet suffer the word of Exhortation from me.
Secondly, let me take the boldness to speak a word to you my Brothers and Father's in the Ministry. Though I am but an Elihu, yet suffer the word of Exhortation from me.
The Prophets, do they live for ever? I would from hence stir you up to abound in the work of the Lord, to improve your opportunities of service whil'st health and strength are afforded to you, to double your diligence, to work whil'st the day lasts, because the night is coming, when no man can work.
The prophets, do they live for ever? I would from hence stir you up to abound in the work of the Lord, to improve your opportunities of service whilst health and strength Are afforded to you, to double your diligence, to work whilst the day lasts, Because the night is coming, when no man can work.
and make you go out of the world, if not with love from men, yet with peace in your own consciences, 'twill be in the stead of a thousand cordials to you when you come to die.
and make you go out of the world, if not with love from men, yet with peace in your own Consciences, it'll be in the stead of a thousand cordials to you when you come to die.
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I have according to my poor talent glorified thee on earth, and now glorifie thou me, &c. Be not too much cast down at the taking away of such eminent instruments as this was,
I have according to my poor talon glorified thee on earth, and now Glorify thou me, etc. Be not too much cast down At the taking away of such eminent Instruments as this was,
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If he take away an Eli, he'll provide a Samuel; if there be need of eminent instruments for the beating down of errour, the holding up of Truth. Such God will provide.
If he take away an Eli, he'll provide a Samuel; if there be need of eminent Instruments for the beating down of error, the holding up of Truth. Such God will provide.
He'll have an Athanasius for an Arius, an Augustine for a Pelagius, a Prosper for a Coelestine, a Fulgentius for a Faustus. I say, let's not be cast down, God will never want Workmen to do his work:
He'll have an Athanasius for an Arius, an Augustine for a Pelagius, a Prosper for a Coelestine, a Fulgentius for a Faustus. I say, let's not be cast down, God will never want Workmen to do his work:
only let us make this use of it, we that are remaining Elisha 's, to get Elijah 's spirit doubled upon us, to treasure up a large stock of grace and knowledge, that we may be able to bear some considerable weight when old pillars are gone;
only let us make this use of it, we that Are remaining Elisha is, to get Elijah is Spirit doubled upon us, to treasure up a large stock of grace and knowledge, that we may be able to bear Some considerable weight when old pillars Are gone;
Secondly, Study what is the meaning of God, in the taking away of your Ministers so fast. Two you have lost in a little time, though by different wayes.
Secondly, Study what is the meaning of God, in the taking away of your Ministers so fast. Two you have lost in a little time, though by different ways.
You do remember them in some sense, witnesse the large expressions of your love to the widows, which the two last left behinde them, which I cannot but mention to your praise,
You do Remember them in Some sense, witness the large expressions of your love to the Widows, which the two last left behind them, which I cannot but mention to your praise,
that when you shall come to that serious businesse, you may pitch upon one, who by his Doctrine and Life, may build upon the same foundation, upon which your worthy Pastours hitherto have done.
that when you shall come to that serious business, you may pitch upon one, who by his Doctrine and Life, may built upon the same Foundation, upon which your worthy Pastors hitherto have done.
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Judas frater Jacobi parvam quidem, quae de septem Catholicis est, Epistolam reliquit; & quia de libro Henoch, qui Apoeryphus est, in ea assumit testimonia, cum plerisque rejicitur. Hier. Catal. Script. Eccl.
Judas frater Jacobi parvam quidem, Quae de September Catholics est, Epistolam reliquit; & quia de libro Henoch, qui Apoeryphus est, in ea Assumed Testimonies, cum plerisque rejicitur. Hier. Catal. Script. Ecclesiastes
R. Salomon ait Enoch justum quidem fuisse, sed mente instabili, ac ad impiè agendum propensâ, ac propterea Dcum celeriter ac praematurā morte eum abstulisse. Cartwr. in Gen. Vixit, dum vixit, laudabiliter, quanquam sunt qui eum insimulant, levitatis & inconstantiae. Drus. Exibilandi Hebraei, qui tradunt Henoch ante tempus raptum, quòd levis & lubricus esset, adeò non pudet eos, tam aperta mendacia divinare. M•lvend.
R. Solomon ait Enoch Justum quidem Fuisse, sed mente instabili, ac ad impiè agendum propensâ, ac propterea Dcum celeriter ac praematurā morte Eum abstulisse. Cartwright. in Gen. Vixit, dum vixit, laudabiliter, quanquam sunt qui Eum insimulant, levitatis & inconstantiae. Drus Exibilandi Hebrews, qui tradunt Henoch ante Tempus raptum, quòd levis & lubricus esset, adeò non It is shameful eos, tam Aperta Lies divinare. M•lvend.
NONLATINALPHABET. Theodorus Quaest. in Genes, NONLATINALPHABET. Datâ sententiâ mortis voluit Dominus ducere homines in spem vitae, quod fecit in patribus utriusque statûs, scilicet, Naturae, Legis, & Gratiae. Ʋnde in primo statu dedit spem evadendi necessitatem mortis, & hoc est in Henoch, in Lege in Heliâ, in tempore Gratiae in Christo. Aquin. Videntes Habelem justum à Caino interfici, potuerunt aliquâ tentatione vexari, sed cum posteà pro suâ fide & pietate ita Henochum assumi viderent, statim judicare licuit, sanctos & crucem & gaudia haec obituros, cum utrumque haec exempla ostenderent. Pet. Martyr.
. Theodorus Question in Genesis,. Datâ sententiâ mortis voluit Dominus ducere homines in spem vitae, quod fecit in Patribus utriusque statûs, scilicet, Naturae, Legis, & Gratiae. Ʋnde in primo Statu dedit spem evadendi necessitatem mortis, & hoc est in Henoch, in Lege in Heliâ, in tempore Gratiae in Christ. Aquinas Videntes Habelem Justum à Caino interfici, potuerunt aliquâ tentatione vexari, sed cum posteà Pro suâ fide & Piate ita Henochum assumi viderent, Immediately judicare Lucuit, sanctos & crucem & Gaudia haec obituros, cum utrumque haec exempla ostenderent. Pet. Martyr.
Non-dicitur Henochum Deoastitisse, assedisséve, sed cum Deo ambulásse; certè igitur metu quodam, &c. Sanè Peripatetici sunt fideles quique. Bp. Halis Enochism. Prov. 6.10 Gen. 3.
Non-dicitur Henochum Deoastitisse, assedisséve, sed cum God ambulásse; certè igitur metu Quodam, etc. Sanè Peripatetici sunt fideles Quique. Bishop Halis Enochism. Curae 6.10 Gen. 3.
NONLATINALPHABET pergit in Translatione à cursoribus sumptâ; qui si quando summo & quasi jam ultimo impetu nitantur, prono & quasi praesipiti corpore feruntur ad scopum. Beza.
pergit in translation à cursoribus sumptâ; qui si quando Summo & quasi jam ultimo impetu nitantur, prono & quasi praesipiti corpore feruntur ad scopum. Beza.
Bis de Enoch dicitur (& ambulavit cum Deo) ad explicandum quod ab ineunte aetate profecit in viâ Dei, & perseveravit proficiendo in eâdem semper. Cajet.
Bis de Enoch dicitur (& ambulavit cum God) ad explicandum quod ab ineunte Age profecit in viâ Dei, & perseveravit proficiendo in eâdem semper. Cajetan.
Vera est sententia, nibil est in intellectu, quin prius fuerit in sensu, tametsi quaedam notitiae nascuntur nobiscum, quas vocant NONLATINALPHABET. Me•anct. vol. 4. in disp. Non est muta rerum Natura, sed undique loquax. Erasm.
Vera est sententia, Nobil est in intellectu, quin prius fuerit in sensu, Tametsi quaedam notitiae nascuntur nobiscum, quas Vocant. Me•anct. vol. 4. in Disp. Non est muta rerum Nature, sed undique Loquax. Erasmus
Ʋniversus mundus nibil aliud est quàm Deus explicatus. Cusan. Savonar. Tri. Cr. l. 1. c 1. Qui fecit mundum creando, facit mundum quotidiè regendo. Zanch. Qui curat Angelos in coelo, curat vermiculos in coeno. Aug.
Ʋniversus World Nobil Aliud est quàm Deus explicatus. Cusan. Savonar. Tri. Cr. l. 1. c 1. Qui fecit Mundum Creating, facit Mundum quotidiè Regendo. Zanchius Qui curate Angels in coelo, curate vermiculos in coeno. Aug.
Cum hîc Scriptura singulariter de Henoch dicat. — existimant aliqui Henoch sanctiorem quandam atque eximiam & perfectissimam prae caetcris vitam instituisse, &c. Malv.
Cum hîc Scripture singulariter de Henoch dicat. — existimant aliqui Henoch sanctiorem quandam atque eximiam & perfectissimam Prae caetcris vitam instituisse, etc. Malv.
Piè & inculpatè vixit. Vatab. Hoc dictum propter ejus singularem sanctitatem. Bonfrer. Ex Dei praescripto vitam instituit mores conformavit. Malvend. Ambulavit in timore Dei. Oncel.
Piè & inculpatè vixit. Vatable Hoc dictum propter His singularem sanctitatem. Bonfire. Ex Dei praescripto vitam Instituit mores conformavit. Malvend. Ambulavit in Timore Dei. Oncel.
Sanctitas Dei est universalis illius justitia seu infinita, ac simplex Dei virtus qua sese ut summum bonum, omnisque boni fontem, ali áque rectae suae rationi ac voluntati consentanea amat & dissentanea aversatur. Gomar.
Sanctitas Dei est Universalis Illius justitia seu Infinita, ac simplex Dei virtus qua seize ut summum bonum, omnisque boni fontem, ali áque rectae suae Rationi ac Voluntati consentanea amat & dissentanea aversatur. Gomar.
Drus. in Praef. ad Henoch Perer. de trans. Enoch quaest. 1. Rivet Exercit. 49. in Gen. Non erat, quia non mori eum fecit Deus. NONLATINALPHABET Septuag.
Drus in Preface ad Henoch Peter the trans. Enoch Question. 1. Rivet Exercise 49. in Gen. Non erat, quia non Mori Eum fecit Deus. Septuag.
Dicere Henoch & Eliam non esse translatos in illum Para. disum terrestrem inibique versari, est contra divinam Scripturam, & à fidei regulâ exorbitare. Sixtus Sen. Bibl. l. 5. Annot. 36. Just Mart. Quaest. & resp. ad Orthod. in Resp. ad Qu. 85. Dicunt Presbyteri qui sunt Apostolorum Discipuli, eos qui translati sunt, illuc translatos esse Iren. Adv. Haeres. l. 5. c. 5.
Dicere Henoch & Eliam non esse translatos in Ilum Para. disum terrestrem inibique versari, est contra divinam Scripturam, & à fidei regulâ exorbitare. Sixtus Sen. Bible l. 5. Annot 36. Just Mart. Question & resp. ad Orthodoxy. in Resp. ad Qu. 85. Dicunt Presbyteries qui sunt Apostolorum disciples, eos qui translati sunt, Illuc translatos esse Iren Advantage Haeres. l. 5. c. 5.
NONLATINALPHABET. Et quae sequuntur. Chrysost. Hom. 21 in Gen. Quid de Hellia factum sit nescimus; hoc de illo tamen credimus, quod vera Scriptura testatur. Aug. contra. Faustum Manich. Quò raptus fuerit Deus novit. Cyprian.
. Et Quae sequuntur. Chrysostom Hom. 21 in Gen. Quid de Hellia factum sit nescimus; hoc de illo tamen Credimus, quod vera Scripture testatur. Aug. contra. Faustum Manich Quò raptus fuerit Deus Novit. Cyprian.
Gerh. l. 8. de Mor. 1.163, &c. Rivet. Exercit. 49. in Gen. Mr. Perkins upon Heb. 11.5 Calvin seems to differ, Ne { que } tamen in coelelestem, gloriam translatus est; sed tantùm praesentis vitae miseriis solutus, donec veniret Christus resurgentium primitiae. Rivet givee you his sense in these words, in Exercit. piiùs citatâ. Peter Martyr also speaks ambiguously. Loc. Com. Cl. 32 c. 16. de raptu Heliae & Henoch.
Gere l. 8. de Mor. 1.163, etc. Rivet. Exercise 49. in Gen. Mr. Perkins upon Hebrew 11.5 calvin seems to differ, Ne { que } tamen in coelelestem, gloriam translatus est; sed tantùm praesentis vitae miseriis Solutus, donec veniret Christus resurgentium primitiae. Rivet givee you his sense in these words, in Exercise piiùs citatâ. Peter Martyr also speaks ambiguously. Loc. Come Cl. 32 c. 16. de raptu Heliae & Henoch.
Si quis illud Apostoli objiciat, constitu•um esse omnibus semel mori, facilis est solutio, quòd mors non semper sit Divortium animáe à corpore, led mori dicuntur, qui corruptibilem exuunt naturam, qualis erit mo•s •••um quos dies ultimus superstite• inveniet. Calv. ad loc. Rom. 5.14. Id intelligi debet de mortis jure in omnes; non quò• Deus nullos a morte possit eximere. Rivet. Moritu• & qui de mutatur. Dras.
Si quis illud Apostles objiciat, constitu•um esse omnibus semel Mori, Facilis est Solution, quòd mors non semper sit Divortium animáe à corpore, led Mori dicuntur, qui corruptibilem exuunt naturam, qualis erit mo•s •••um quos dies Ultimus superstite• inveniet. Calvin ad loc. Rom. 5.14. Id intelligi debet de mortis jure in omnes; non quò• Deus nullos a morte possit eximere. Rivet. Moritu• & qui de mutatur. Dras.
NONLATINALPHABET Joseph. Ant. Jud. l. 1. c. 4. Hoc enim de Enoch legimus aut Eliah; fed & tu rapieris in Spiritu. Ecce currus Eliae, ecce ignes, etsi non videntur, p••••tur, ut justus ascendat, innocens transferatur, & tua vita mori nescit. Ambros.
Joseph. Ant Jud. l. 1. c. 4. Hoc enim de Enoch Legimus Or Elijah; fed & tu rapieris in Spiritu. Ecce Chariots Elias, ecce ignes, Though non videntur, p••••tur, ut justus ascendat, Innocent transferatur, & tua vita Mori nescit. Ambos
Tertul. Enoch translatus est in carne. Elias carneus raptus estin coelum; nec dum mortui & Paradisi jam coloni, quod nos imitamur jejunio illi possident Deiconsortio, &c. Hier. ad Pammach.
Tertulian Enoch translatus est in Carnem. Elias carneus raptus estin coelum; nec dum Deads & Paradisi jam Coloni, quod nos imitamur Jejunio illi possident Deiconsortio, etc. Hier. ad Pammach.
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Raro solent ingenia insigniter foelicia robusta sortiri corpora, sic dispensante. Natura ut quod animi viribus additum est, corporis detrahatur, Erasm. in Ep. Praef. ad Aug. opera.
Rare solent Ingenia insigniter foelicia robusta sortiri corpora, sic dispensante. Nature ut quod animi viribus additum est, corporis detrahatur, Erasmus in Epistle Preface and Aug. opera.
Ut est mode stiae non agnoscere laudes hominum, it a gratitudinis est non tacere viros, per quos numinis benignitas tanta commoda largitur humano generi. Eras ib. John 5.35. Job 33 23. Acts 8.24. Ut v•sa Aegyptiis erepta in usum Tabernaculi converti potuerunt, sic Literatum & Philosophiae, studia, &c. Voet in orat Fun pro Schotauo. p. 16.
Ut est mode stiae non agnoscere laudes hominum, it a gratitudinis est non tacere viros, per quos numinis benignitas tanta commoda largitur Human generi. Eras ib. John 5.35. Job 33 23. Acts 8.24. Ut v•sa Aegyptiis erepta in usum Tabernaculi converti potuerunt, sic Literatum & Philosophiae, Studia, etc. Voet in Orat Fun Pro Schotauo. p. 16.
Mr. Angell of Grantham. 2 Cor. 11.23. Vultis ut Do minusmeos advenier s me offendatotiosum? Calvini dictum Vid. Bcz. in vitâ Calv. Pasce ve. bo, pasce exemplo, pasce subsidio. Pasce verbo praedicationis doctè place exemplo converfationis sanctè pasce subsidio charitatis piè. Greg in Pastor,
Mr. Angel of Grantham. 2 Cor. 11.23. Wills ut Do minusmeos advenier s me offendatotiosum? Calvin dictum Vid. Bcz. in vitâ Calvin Paske ve. Bo, Paske exemplo, Paske Subsidio. Paske verbo praedicationis doctè place exemplo converfationis sanctè Paske Subsidio charitatis piè. Greg in Pastor,
