The crovvne of righteousnes: or, The glorious reward of fidelity in the discharge of our duty. As it was laid forth in a sermon, preached in S. Botolphs Aldersgate, London, Sept. 25. 1653. At the solemn funerall of Mr. Abrah: Wheelock, B. D. the first publick professor, and reader of Arabick, and of the Saxon, in the University of Cambridge. Whereunto is added, an encomium of him. / By William Sclater Doctor in Divinity, now preacher of the Word of God in Broad-street, Lond.
I Shall not deteine you by any impertinent Preface, sith the shortnesse of time for this Service, together with the indulgence of this so Learned an Auditory, anticipates an Apology,
I Shall not detain you by any impertinent Preface, sith the shortness of time for this Service, together with the indulgence of this so Learned an Auditory, anticipates an Apology,
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The scope whereof amounts to this summe, Namely, to comfort Timothy about the nigh approach of Saint Pauls Martyrdome, mentioned, ver. 6. The arguments of Consolation are two, each depending on the other. 1. The first taken from his Holy course of life, constantly continued, comfortably finished, ver. 7. 2. The second, from the certainty of his Blessed estate, assured to him after this Life, ver. 8. And indeed, the Apostle seems to put on him the affection of a dying Father, willing to inhibit,
The scope whereof amounts to this sum, Namely, to Comfort Timothy about the High approach of Saint Paul's Martyrdom, mentioned, ver. 6. The Arguments of Consolation Are two, each depending on the other. 1. The First taken from his Holy course of life, constantly continued, comfortably finished, ver. 7. 2. The second, from the certainty of his Blessed estate, assured to him After this Life, ver. 8. And indeed, the Apostle seems to put on him the affection of a dying Father, willing to inhibit,
or at least to moderate the passions (which like Ambergreese may doe well in a compound of grace) of his indeared children, encompassing, as Jacabs Sons, his Death-bed;
or At least to moderate the passion (which like Ambergris may do well in a compound of grace) of his endeared children, encompassing, as Jacabs Sons, his Deathbed;
how holily, and without crime, I have passed the time of my sojourning here, God, by his grace hath (according to his promise) preserved me blamelesse unto the end:
how holily, and without crime, I have passed the time of my sojourning Here, God, by his grace hath (according to his promise) preserved me blameless unto the end:
Right so the Apostle here, to the same effect, to comfort Timothy, whom (having begotten him spiritually through the Gospell, to the Faith of Christ) he found even as a Naturall Son, with his Father most affectionately tender, obedient and observant, unto his very last expiration:
Right so the Apostle Here, to the same Effect, to Comfort Timothy, whom (having begotten him spiritually through the Gospel, to the Faith of christ) he found even as a Natural Son, with his Father most affectionately tender, obedient and observant, unto his very last expiration:
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for) I have fought a good fight, &c. and henceforth, there is laid up for me a Crown of Righteousnesse, &c. This for the Context, and scope of this Scripture.
for) I have fought a good fight, etc. and henceforth, there is laid up for me a Crown of Righteousness, etc. This for the Context, and scope of this Scripture.
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and Ministery, in preaching the Gospell far and neere, throughout many Regions, from the time of the first Commission of the same, unto his Dispensation:
and Ministry, in preaching the Gospel Far and near, throughout many Regions, from the time of the First Commission of the same, unto his Dispensation:
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The Apostle in his owne practise, accomplishing that, which he required in all other the Stewards of like sacred Mysteries, 1 Cor. 4.2. for this also, he gave God thankes, for counting him faithfull, in putting him into the Ministery, committing the glorious Gospell unto his trust, 1 Tim. 1.11.12. upon which he was assured of his, Euge, Bone serve, & fidelis.
The Apostle in his own practice, accomplishing that, which he required in all other the Stewards of like sacred Mysteres, 1 Cor. 4.2. for this also, he gave God thanks, for counting him faithful, in putting him into the Ministry, committing the glorious Gospel unto his trust, 1 Tim. 1.11.12. upon which he was assured of his, Euge, Bone serve, & Fidelis.
NONLATINALPHABET, He doth not magnifie himselfe, or boast in any way of vaine-glorious Ostentation, (a sin which, else where, he extreamely cautions against, Phil. 2.3.
, He does not magnify himself, or boast in any Way of vainglorious Ostentation, (a since which, Else where, he extremely cautions against, Philip 2.3.
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and humble protestation, whereby he owneth the graces of God within him, and gives all the * glory in their vigorous exercise, to God the Originall Fountaine, and bestower of them.
and humble protestation, whereby he owneth the graces of God within him, and gives all the * glory in their vigorous exercise, to God the Original Fountain, and bestower of them.
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Not but that Faith, and Hope, and other graces of the Spirit, have their owne severall and particular Formes, which doe specifically forme them to their owne Identicall Natures,
Not but that Faith, and Hope, and other graces of the Spirit, have their own several and particular Forms, which do specifically Form them to their own Identical Nature's,
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but for that love, doth as it were, forme them to acceptability before God, to this purpose may be applicable that practise of zealous Nehemiah, Chap. 13.14.
but for that love, does as it were, Form them to acceptability before God, to this purpose may be applicable that practice of zealous Nehemiah, Chap. 13.14.
Remember me, O my God, (saith he) concerning this, and wipe not out my good Deeds, that I have done for the House of my God, and for the Offices thereof:
remember me, Oh my God, (Says he) Concerning this, and wipe not out my good deeds, that I have done for the House of my God, and for the Offices thereof:
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though it were but to become wealthy, or potent, even in things Temporall; yea, himselfe seriously acknowledgeth all spirituall sufficiency to be of God, 2 Cor. 3.5. evermore ascribing the totall of his supernaturalls to the free grace of Christ, 1 Cor. 15.10. through whose strength alone it was that he discharged his Trust in the Gospell, and went through with all other gracious performances, Phil. 4.13.
though it were but to become wealthy, or potent, even in things Temporal; yea, himself seriously acknowledgeth all spiritual sufficiency to be of God, 2 Cor. 3.5. evermore ascribing the total of his supernaturalls to the free grace of christ, 1 Cor. 15.10. through whose strength alone it was that he discharged his Trust in the Gospel, and went through with all other gracious performances, Philip 4.13.
Answ. To which some answer, That he had it by Revelation extraordinary, as an Apostolicall priviledge daigned to him from God, the better to chear him on in the course of the Gospell,
Answer To which Some answer, That he had it by Revelation extraordinary, as an Apostolical privilege deigned to him from God, the better to cheer him on in the course of the Gospel,
and to steele his resolutions against all opposers of the glorious Truth therein revealed: or, as Anselme thus, He had that assurance, Non re plenissimâ, sed spe firmissimâ:
and to steel his resolutions against all opposers of the glorious Truth therein revealed: or, as Anselm thus, He had that assurance, Non re plenissimâ, sed See firmissimâ:
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I come now to the more particular handling of the words, out of which I observe two generall parts. 1. A solemne Profession of the discharge of his Office, verse 7. 2. A large Remuneration,
I come now to the more particular handling of the words, out of which I observe two general parts. 1. A solemn Profession of the discharge of his Office, verse 7. 2. A large Remuneration,
and Reward of that Discharge, verse 8. In the former, we have 1. The Person, I. 2. His Act, fought. 3. The object of that Act, A fight. 4. The quality of that fight, A [ good ] fight.
and Reward of that Discharge, verse 8. In the former, we have 1. The Person, I 2. His Act, fought. 3. The Object of that Act, A fight. 4. The quality of that fight, A [ good ] fight.
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and styled, NONLATINALPHABET, The Righteous Judge. 2. By the Title given to it, A Crowne of Righteousnesse. 3. By the manner of it, it is laid up. 4. By the time of Donation, In that Day. 5. By the persons to whom bestowed, To Paul himselfe; and that, not by any restrictive enclosure,
and styled,, The Righteous Judge. 2. By the Title given to it, A Crown of Righteousness. 3. By the manner of it, it is laid up. 4. By the time of Donation, In that Day. 5. By the Persons to whom bestowed, To Paul himself; and that, not by any restrictive enclosure,
which being so many, I must be constrained, as the Disciples passing through the Corne-fields upon the Sabbath day, NONLATINALPHABET, to pluck but an eare, or two of the choycest notice;
which being so many, I must be constrained, as the Disciples passing through the Cornfields upon the Sabbath day,, to pluck but an ear, or two of the Choicest notice;
If we take them in the former sense, then from the first particular, The Person; The note of Magalian is apposite, Stus Paulus Dux fuit, & antesignanus eorum quae praecipiebat;
If we take them in the former sense, then from the First particular, The Person; The note of Magalian is apposite, Stus Paulus Dux fuit, & Antesignanus Their Quae praecipiebat;
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and about the dispensation of the Gospell: see Phil. 4.9. And this was our Saviours owne Course, Act. 1.1. He began to doe and Teach, first to doe, and then to Teach;
and about the Dispensation of the Gospel: see Philip 4.9. And this was our Saviors own Course, Act. 1.1. He began to do and Teach, First to do, and then to Teach;
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its noted by Barradius upon that Prophesie, Isa. 9.6. which had relation to our Saviour, it was said, The Government should be upon his shoulders, intimating, that himselfe would first beare in his owne person, what he intended to impose upon others, to wit, in things capable of Imitation;
its noted by Barradius upon that Prophesy, Isaiah 9.6. which had Relation to our Saviour, it was said, The Government should be upon his shoulders, intimating, that himself would First bear in his own person, what he intended to impose upon Others, to wit, in things capable of Imitation;
and he in an humble renuence grew shy, as deeming himselfe unworthy of so great an Honour, Mat. 3.15. Suffer it to be so now, saith he, for thus it becommeth us to fulfill all Righteousnesse;
and he in an humble renuence grew shy, as deeming himself unworthy of so great an Honour, Mathew 3.15. Suffer it to be so now, Says he, for thus it becomes us to fulfil all Righteousness;
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and do, thou thy selfe shouldest first exemplifie in thine owne actions suitably; whereunto was that serious advise of S. Paul unto his Son Timothy, 2 Tim. 4.16.
and do, thou thy self Shouldst First exemplify in thine own actions suitably; whereunto was that serious Advice of S. Paul unto his Son Timothy, 2 Tim. 4.16.
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were it not, that it is at the obsequies of such a worthy Divine, (for whom we now performe this last Christian good office) whose practise herein was an accurate Comment upon the whole speech.
were it not, that it is At the obsequies of such a worthy Divine, (for whom we now perform this last Christian good office) whose practice herein was an accurate Comment upon the Whole speech.
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From the second and third particular, (in this acception of the words) its obvious to every apprehension, that the worke of the Ministery is a Fighting, yea, a continuall Warfare:
From the second and third particular, (in this acception of the words) its obvious to every apprehension, that the work of the Ministry is a Fighting, yea, a continual Warfare:
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so Bruno, and with him Espencaeus observes, that where the Verbe and Substantive run in the same termes, one conducing to, the other to perfect the Emphasis of the expression, there is evermore a [ Frequency ] of that Act implyed:
so Bruno, and with him Espencaeus observes, that where the Verb and Substantive run in the same terms, one conducing to, the other to perfect the Emphasis of the expression, there is evermore a [ Frequency ] of that Act employed:
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Whilest Noah, both by his Lips and by his Hands (in building the Arke) was a Preacher of Righteousnesse, in the old world, was it not thus? whilst the spirit of God (in his Ministery) strove with the obstinate corruptions of that wicked world, what aspersions, what oppositions, what misusages,
Whilst Noah, both by his Lips and by his Hands (in building the Ark) was a Preacher of Righteousness, in the old world, was it not thus? while the Spirit of God (in his Ministry) strove with the obstinate corruptions of that wicked world, what Aspersions, what oppositions, what misusages,
and abasures had the Prophets in their dayes, being derided, traduced, misused, insulted on, even for the Conscientious discharge of their Function? The pretious Sons of Sion comparable to fine Gold,
and abasures had the prophets in their days, being derided, traduced, misused, insulted on, even for the Conscientious discharge of their Function? The precious Sons of Sion comparable to fine Gold,
How he was set for a signe, which was and should be spoken against, NONLATINALPHABET, for a signe of contradiction, he should be as a common marke, whereat the arrowes of reproach shall be fully shot:
How he was Set for a Signen, which was and should be spoken against,, for a Signen of contradiction, he should be as a Common mark, whereat the arrows of reproach shall be Fully shot:
and NONLATINALPHABET, it being a word in a Composition, carryes with it the greater Emphasis, and denotes the polluted rakeings of the streets, fit for nothing but the common Dunghill;
and, it being a word in a Composition, carries with it the greater Emphasis, and denotes the polluted rakeings of the streets, fit for nothing but the Common Dunghill;
and rent in his body, (as many Primitive Christians were in the first Cruell times of raging persecution) by wilde Beasts to which Nero, that Dedicator Damnationis, as Tertullian styles him, being himselfe a Lyon, was wont Tyrannically to cast the bodies of the Christians:
and rend in his body, (as many Primitive Christians were in the First Cruel times of raging persecution) by wild Beasts to which Nero, that Dedicator Damnationis, as Tertullian styles him, being himself a lion, was wont Tyrannically to cast the bodies of the Christians:
But others better, in my poore understanding, expound it of those Ethicall or Morall Beasts, who with Demetrius, and the rabble that cryed up the great Diana of the Idolatrous Ephesians, so violently withstood and opposed Saint Paul, who cryed downe that their abhominable superstition at Ephesus, Act. 19. in which place a great door,
But Others better, in my poor understanding, expound it of those Ethical or Moral Beasts, who with Demetrius, and the rabble that cried up the great Diana of the Idolatrous Ephesians, so violently withstood and opposed Saint Paul, who cried down that their abominable Superstition At Ephesus, Act. 19. in which place a great door,
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and effectuall was opened unto him, but there were many Adversaries, 1 Cor. 16.8, 9. those Apostles indeed experimenting the proofe of what their Lord and Master foretold them, that they must be sent forth even as Sheep among Wolves, who would attempt to teare them in pieces:
and effectual was opened unto him, but there were many Adversaries, 1 Cor. 16.8, 9. those Apostles indeed experimenting the proof of what their Lord and Master foretold them, that they must be sent forth even as Sheep among Wolves, who would attempt to tear them in Pieces:
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We seeme to be fallen into those times, wherein many men (as if directly infatuated from Heaven) out of a grosse misprision apprehend the Ministery it selfe the greatest inconvenience;
We seem to be fallen into those times, wherein many men (as if directly infatuated from Heaven) out of a gross Misprision apprehend the Ministry it self the greatest inconvenience;
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and (that great cheat, that grand Pantomime of Christendome, the cunning Jesuit (now almost bare-fac'd) hath instilled (as is feared) so pernicious a principle into such as are (for ought we can see) willing to be deceived,
and (that great cheat, that grand Pantomime of Christendom, the cunning Jesuit (now almost barefaced) hath instilled (as is feared) so pernicious a principle into such as Are (for ought we can see) willing to be deceived,
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meane while, never at all anatomizing their owne Ulcerous, Corrupt insides, or repenting for their loathsome selfe-abhominations (and among them as principall,
mean while, never At all anatomizing their own Ulcerous, Corrupt insides, or repenting for their loathsome selfe-abhominations (and among them as principal,
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First of all, because its undertaken for the Faith of Christ, and for the Salvation of Soules, whereof even one single one is more worth than a whole World;
First of all, Because its undertaken for the Faith of christ, and for the Salvation of Souls, whereof even one single one is more worth than a Whole World;
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O what comfort will it be, in the day of retribution, when a faithfull Minister, after all his sharpe conflicts with the wayward oppositions of corrupt men, shall say;
Oh what Comfort will it be, in the day of retribution, when a faithful Minister, After all his sharp conflicts with the wayward oppositions of corrupt men, shall say;
Loe me, and the people, which thou hast given me, as the fruit of all my labour in thy Gospell, being able thus to give up an account with joy, and not with griefe.
Lo me, and the people, which thou hast given me, as the fruit of all my labour in thy Gospel, being able thus to give up an account with joy, and not with grief.
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Secondly, Because its undertaken for a good reward, which is no lesse, than a Crowne of Righteousnesse; What S. Gregory said of afflictions for a good Conscience, will hold here alone, Consideratio praemii minuit vim flagelli, The consideration of the Reward, abates of the Difficulty of the Fight;
Secondly, Because its undertaken for a good reward, which is no less, than a Crown of Righteousness; What S. Gregory said of afflictions for a good Conscience, will hold Here alone, Consideratio praemii minuit vim flagelli, The consideration of the Reward, abates of the Difficulty of the Fight;
even so its noted of Moses, that having respect unto the recompense of the reward, he preferred the reproach of Christ to all the richest treasures in Aegypt, Heb. 11.26. the same was it likewise that animated that noble Prophet under all his discouragements, and fruitlesse endeavours among men, Isa. 49.4. I have laboured in vaine, and spent my time for nought, yet surely my Judgement is with the Lord, and my worke, that is, the reward of my worke is with the Lord;
even so its noted of Moses, that having respect unto the recompense of the reward, he preferred the reproach of christ to all the Richest treasures in Egypt, Hebrew 11.26. the same was it likewise that animated that noble Prophet under all his discouragements, and fruitless endeavours among men, Isaiah 49.4. I have laboured in vain, and spent my time for nought, yet surely my Judgement is with the Lord, and my work, that is, the reward of my work is with the Lord;
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so Chrysologus, Christiano militare est, id quod vivit in seculo, suitably unto that of Job, Chap. 7.1. Where the word rendered an appointed time, is by many translated a Warfare, which was hinted to us in the first enmity between the two seeds;
so Chrysologus, Christian militare est, id quod vivit in seculo, suitably unto that of Job, Chap. 7.1. Where the word rendered an appointed time, is by many translated a Warfare, which was hinted to us in the First enmity between the two seeds;
which was experimented mightily in the breast of this our Apostle, when the Law in his Members rebelled against the Law of his Minde, Rom. 7.23. it was NONLATINALPHABET, a warring Law;
which was experimented mightily in the breast of this our Apostle, when the Law in his Members rebelled against the Law of his Mind, Rom. 7.23. it was, a warring Law;
and elsewhere he saith, The flesh lusteth against the spirit, as the spirit lusteth against the flesh, Gal. 5.17. and to the same purpose also Saint Iames, Chap. 4.1. From whence come Warres, and Fightings among you? Come they not hence, even of your Lusts, that Warre in your Members? Surely Contention comes from Corruption; see likewise, 1 Pet. 2.11.
and elsewhere he Says, The Flesh Lusteth against the Spirit, as the Spirit Lusteth against the Flesh, Gal. 5.17. and to the same purpose also Saint James, Chap. 4.1. From whence come Wars, and Fightings among you? Come they not hence, even of your Lustiest, that War in your Members? Surely Contention comes from Corruption; see likewise, 1 Pet. 2.11.
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as 1. A Bickering, and encounter it selfe, Nisi praecesserit pugna non potest esse Victoria, as Saint Cyprian, there cannot properly be said to be a Victory, where never was a fighting, delicata jactatio est, ubi periculum non est, its but a fond,
as 1. A Bickering, and encounter it self, Nisi praecesserit pugna non potest esse Victoria, as Saint Cyprian, there cannot properly be said to be a Victory, where never was a fighting, Delicatam jactatio est, ubi periculum non est, its but a found,
or esseminate kinde of boasting of a Conquest, where never was danger. 2. In a Warre there must be Enemies, with whom to encounter, quis enim certat nisi inimicum habet? saith Prosper, there cannot be a Contention, where there is not an Adversary:
or effeminate kind of boasting of a Conquest, where never was danger. 2. In a War there must be Enemies, with whom to encounter, quis enim certat nisi Inimicum habet? Says Prosper, there cannot be a Contention, where there is not an Adversary:
Now in this Warfare, the great and the grand Adversary is the Devill, who, with an NONLATINALPHABET, is styled NONLATINALPHABET, The Adversary, 1 Pet. 5.8. Iam. 4.7. He is as the chiefe Champion, the World also and the Flesh as under him;
Now in this Warfare, the great and the grand Adversary is the devil, who, with an, is styled, The Adversary, 1 Pet. 5.8. Iam. 4.7. He is as the chief Champion, the World also and the Flesh as under him;
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Those from the Devill are sent from without, with more vehemency, therefore called NONLATINALPHABET, Darts NONLATINALPHABET, Ephes. 6.16. because cast into a man;
Those from the devil Are sent from without, with more vehemency, Therefore called, Darts, Ephesians 6.16. Because cast into a man;
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The whole armour of God we have for all sorts of Weapons, whether Offensive or Defensive, in Ephes. 6.13, 14. &c. 4. There must be policies, or stratagems in War;
The Whole armour of God we have for all sorts of Weapons, whither Offensive or Defensive, in Ephesians 6.13, 14. etc. 4. There must be policies, or stratagems in War;
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Much (but that I study Brevity) might be said of the Dignity of this reward, it being stiled, a Crowne; and largely also I might discourse of the certainty thereof proved,
Much (but that I study Brevity) might be said of the Dignity of this reward, it being styled, a Crown; and largely also I might discourse of the certainty thereof proved,
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The Psalmist seemeth, after a sort, ravished, and in a kind of extasie, transported out of himselfe, in wonder at the meditation, O how great is thy goodnesse which thou hast laid up for them that feare thee, which thou hast wrought for them that trust in thee, before the sonnes of men! And elsewhere, Psal. 58.11. Verily there is a reward for the righteous, doubtlesse he is a God that judgeth in the earth. And Heb. 6.10. God is not unrighteous to forget, &c. nor was ever any mans labour (maugre the blasphemie of all those Infidels, Mal. 3.14.) in vaine in the Lord, 1 Cor. 15.58. See also Rom. 2.7.
The Psalmist seems, After a sort, ravished, and in a kind of ecstasy, transported out of himself, in wonder At the meditation, Oh how great is thy Goodness which thou hast laid up for them that Fear thee, which thou hast wrought for them that trust in thee, before the Sons of men! And elsewhere, Psalm 58.11. Verily there is a reward for the righteous, doubtless he is a God that Judgeth in the earth. And Hebrew 6.10. God is not unrighteous to forget, etc. nor was ever any men labour (maugre the blasphemy of all those Infidels, Malachi 3.14.) in vain in the Lord, 1 Cor. 15.58. See also Rom. 2.7.
And this is partly also to be made good from the meritorious expiation of the Lord Christ, the vertue whereof extended not onely to a deliverance from all paine and misery, which he purchased by his Passion;
And this is partly also to be made good from the meritorious expiation of the Lord christ, the virtue whereof extended not only to a deliverance from all pain and misery, which he purchased by his Passion;
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And lastly, this may be collected likewise from the present afflictions of Gods servants, 2 Thes. 1.5. for else, as the present case now stands with them, they are in this life of all men else most miserable, 1 Cor. 15.19.
And lastly, this may be collected likewise from the present afflictions of God's Servants, 2 Thebes 1.5. for Else, as the present case now Stands with them, they Are in this life of all men Else most miserable, 1 Cor. 15.19.
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Now, the Schoolmen have reduced the summe of all the future Blessednesse, and Reward, unto two maine heads, which they stile, Dotes animae, & Corporis;
Now, the Schoolmen have reduced the sum of all the future Blessedness, and Reward, unto two main Heads, which they style, Dotes Spirits, & Corporis;
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namely, so farre as a finite Being (for so our Humane Nature continues still, though glorified) may be capable to apprehend of that Majesty, which is Infinite;
namely, so Far as a finite Being (for so our Humane Nature continues still, though glorified) may be capable to apprehend of that Majesty, which is Infinite;
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in this advanced condition, the Soule (which is here clogg'd, and drossy, and much praegravated by the Body, subject to corruption) shall beatifically see God,
in this advanced condition, the Soul (which is Here clogged, and drossy, and much praegravated by the Body, Subject to corruption) shall beatifically see God,
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whereas beneath, it seeth onely in part, and knoweth but in part, nor can the greatest part of our sublunary knowledge, make up the least part of our Ignorance;
whereas beneath, it sees only in part, and Knoweth but in part, nor can the greatest part of our sublunary knowledge, make up the least part of our Ignorance;
the discovery that we have now of Heaven, is but NONLATINALPHABET, as by reflexion from a glasse Darkely, being changed into the Image of God, by degrees, from one glory to another, 2 Cor. 3.18.
the discovery that we have now of Heaven, is but, as by reflection from a glass Darkly, being changed into the Image of God, by Degrees, from one glory to Another, 2 Cor. 3.18.
and likenesse to that glorious Majesty, in Holinesse and Righteousnesse; In those new Heavens dwelleth nothing but righteousnesse, 2 Pet. 3.13. 3. In the whole Soule, Joy unspeakable and full of glory, 1 Pet. 1.8.
and likeness to that glorious Majesty, in Holiness and Righteousness; In those new Heavens dwells nothing but righteousness, 2 Pet. 3.13. 3. In the Whole Soul, Joy unspeakable and full of glory, 1 Pet. 1.8.
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or Paine, no discontenting or agonizing vexations whatsoever, All Teares shall be wiped away from our eyes, Rev. 7.17. 2. Agility, expedite quicknesse, free from all manner of Lumpish ponderosity, or defatigation whatsoever;
or Pain, no discontenting or agonising vexations whatsoever, All Tears shall be wiped away from our eyes, Rev. 7.17. 2. Agility, expedite quickness, free from all manner of Lumpish ponderosity, or defatigation whatsoever;
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Here below the Beauty of the Saints is shadowed, and much clouded, partly by the interposition of Hypocrifie (Copper often passing before weake eyes for Gold, Formality for Reality) eclipsing that NONLATINALPHABET,
Here below the Beauty of the Saints is shadowed, and much clouded, partly by the interposition of Hypocrify (Copper often passing before weak eyes for Gold, Formality for Reality) eclipsing that,
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And partly also by Corruption, which like spriggs, or suckers sprouting forth even under the choycest graffe, will sometimes be shewing of it selfe in the defection of our best actions,
And partly also by Corruption, which like sprigs, or suckers sprouting forth even under the Choicest graft, will sometime be showing of it self in the defection of our best actions,
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To which purpose ye may doe well to meditate at leisure those very apposite and pertinent Scriptures, 1 Pet. 5.4. 2 Cor. 5.1. Rev. 2.11. 1 Cor. 15.54, 55. compared with Hos. 13.14. and to this purpose the places of blisse are styled mansions, or abiding and resting places, John 14.2.
To which purpose you may do well to meditate At leisure those very apposite and pertinent Scriptures, 1 Pet. 5.4. 2 Cor. 5.1. Rev. 2.11. 1 Cor. 15.54, 55. compared with Hos. 13.14. and to this purpose the places of bliss Are styled mansions, or abiding and resting places, John 14.2.
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Saint Paul speaking of the excellent goodnesse was treasured up, but in the gifts and graces of Regeneration in this life, saith even of them, that the naturall eye hath not Seene,
Saint Paul speaking of the excellent Goodness was treasured up, but in the Gifts and graces of Regeneration in this life, Says even of them, that the natural eye hath not Seen,
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nor the eare Heard, nor hath it entred into the Heart of an unspiritualized man, to conceive the things which God hath praepared for them that love him, 1 Cor. 2.9. Much lesse surely can this be done, in regard of the Excellent glory above in Heaven;
nor the ear Herd, nor hath it entered into the Heart of an unspiritualized man, to conceive the things which God hath prepared for them that love him, 1 Cor. 2.9. Much less surely can this be done, in regard of the Excellent glory above in Heaven;
I come next to consider the Donor, or the Bestower of the same, the Lord, set forth unto us here, under the periphrasis of being NONLATINALPHABET, The Righteous Judge.
I come next to Consider the Donor, or the Bestower of the same, the Lord, Set forth unto us Here, under the periphrasis of being, The Righteous Judge.
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Where note, saith the Roman Catholique, that the Reward is a Reward of Justice, not of favour, rendered as a due debt, not given as a gratuitous benevolence,
Where note, Says the Roman Catholic, that the Reward is a Reward of justice, not of favour, rendered as a due debt, not given as a gratuitous benevolence,
and, so by consequent, the good workes, to which its rendered, are properly meritorious, and God shall be unjust if he deny them his due reward, even due of debt:
and, so by consequent, the good works, to which its rendered, Are properly meritorious, and God shall be unjust if he deny them his due reward, even due of debt:
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To Cajetan (though none of the meanest Schoolmen) we may oppose Primasius, who hath this more solid expression, quomodo ista corona debita redderetur, nisi prius illa gratuita donaretur? How can that Crowne be said to be rendered as due,
To Cajetan (though none of the Meanest Schoolmen) we may oppose Primasius, who hath this more solid expression, quomodo ista corona Debita redderetur, nisi prius illa gratuita donaretur? How can that Crown be said to be rendered as due,
unlesse first it was bestowed as free? and againe, opera Bona sunt Dei dona, The Lord in crowning our good deeds, doth but reward us with his owne gifts;
unless First it was bestowed as free? and again, opera Bona sunt Dei dona, The Lord in crowning our good Deeds, does but reward us with his own Gifts;
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in this case we must be all constrained to say as David, on another occasion, 1 Chron. 29.14. All things come of thee, and of thine owne have we given thee;
in this case we must be all constrained to say as David, on Another occasion, 1 Chronicles 29.14. All things come of thee, and of thine own have we given thee;
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Wherefore, Saint Paul (the great Assertor of free grace) hath styled most fitly life eternall it selfe, (wherein consisteth the absolute consummation of all graces) NONLATINALPHABET, a free gift, Rom. 6.23. a word not used in any Heathen Author, but peculiarized to the inspired penmen of Holy Writ;
Wherefore, Saint Paul (the great Assertor of free grace) hath styled most fitly life Eternal it self, (wherein Consisteth the absolute consummation of all graces), a free gift, Rom. 6.23. a word not used in any Heathen Author, but peculiarized to the inspired penmen of Holy Writ;
besides, the manner of the Apostles expression is very remarkable, even in this very Text, where the word NONLATINALPHABET, [ is laid up ] and the other of NONLATINALPHABET [ shall give ] both these expression simply a free Donation, no meritorious purchase at all;
beside, the manner of the Apostles expression is very remarkable, even in this very Text, where the word, [ is laid up ] and the other of [ shall give ] both these expression simply a free Donation, no meritorious purchase At all;
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elsewhere, our reward in Heaven is called an Inheritance, Ephes. 1.14. Act. 26.18. which is a thing comming freely by descent unto the rightfull Heyre:
elsewhere, our reward in Heaven is called an Inheritance, Ephesians 1.14. Act. 26.18. which is a thing coming freely by descent unto the rightful Heir:
whereas the Evangelicall Prophet hath otherwise assured us, Isa. 26.12. Thou O Lord, saith he, hast wrought all our workes in us, He meanes, gracious workes:
whereas the Evangelical Prophet hath otherwise assured us, Isaiah 26.12. Thou Oh Lord, Says he, hast wrought all our works in us, He means, gracious works:
we must remember that the highest style, which the Scripture gives the Saints, is but to be Vessells of Salvation, to receive the graces of God distilled into them from above;
we must Remember that the highest style, which the Scripture gives the Saints, is but to be Vessels of Salvation, to receive the graces of God distilled into them from above;
He doth not say, as Saint Austin observes, sine me difficulter potestis, or, non potestis perficere, without me ye can hardly doe any thing, or, ye are not able to bring any act unto perfection,
He does not say, as Saint Austin observes, sine me Difficult potestis, or, non potestis perficere, without me you can hardly do any thing, or, you Are not able to bring any act unto perfection,
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but simply, and expressely thus, Without me, that is, without leaning upon me, having my speciall and gracious assistance, Ye can doe nothing at all that is good and gracious;
but simply, and expressly thus, Without me, that is, without leaning upon me, having my special and gracious assistance, You can do nothing At all that is good and gracious;
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the highest pitch, or NONLATINALPHABET of perfection, that (whilest we are clad with the raggs of our vile flesh) we, the very best of us all, can attaine to in this life, is (as I have shewne elsewhere) but to see, and to acknowledge our imperfections;
the highest pitch, or of perfection, that (whilst we Are clad with the rags of our vile Flesh) we, the very best of us all, can attain to in this life, is (as I have shown elsewhere) but to see, and to acknowledge our imperfections;
as in the clearest serenity of the Firmament, some speckling cloud may be discovered, so in our most accurate and exact performances, either in the Matter,
as in the Clearest serenity of the Firmament, Some speckling cloud may be discovered, so in our most accurate and exact performances, either in the Matter,
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but Viatores, walkers in the way, whose motion is but only progressive, not Comprehensors, till actually instated Members of the Church Triumphant above in glory, in the meane while, that maxime in Divinity is Orthodoxe and solid, Successivorum non simul est esse,
but Viatores, walker's in the Way, whose motion is but only progressive, not Comprehensors, till actually instated Members of the Church Triumphant above in glory, in the mean while, that maxim in Divinity is Orthodox and solid, Successivorum non simul est esse,
& perficere, Those things which admit of a succession in their motion, or degrees of growth, their being and perfection is not all at once, nor altogether;
& perficere, Those things which admit of a succession in their motion, or Degrees of growth, their being and perfection is not all At once, nor altogether;
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wherefore our very Apostle elsewhere, Phil. 3.12.15. professeth, though he were perfect, in regard of sincerity and uprightnesse, yet not so, in regard of the full measure;
Wherefore our very Apostle elsewhere, Philip 3.12.15. Professes, though he were perfect, in regard of sincerity and uprightness, yet not so, in regard of the full measure;
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3. Workes meritorious, as they must be our owne and perfect, so also (in their sense) Indebita, more than due, supererogatory transcending the Command;
3. Works meritorious, as they must be our own and perfect, so also (in their sense) Indebita, more than due, supererogatory transcending the Command;
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sweetly singeth the Psalmist, God Crowneth indeed, but it is in his owne mere mercy, and loving kindnesse, not for any possible desert in the primest Creature;
sweetly sings the Psalmist, God Crowneth indeed, but it is in his own mere mercy, and loving kindness, not for any possible desert in the primest Creature;
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yea, it's a maxime in the very Schoolmen themselves, That Principium meriti prius est merito, and that principium is Gods free Grace, Mercy, favour. So then, yeild all this:
yea, it's a maxim in the very Schoolmen themselves, That Principium Merit prius est merito, and that principium is God's free Grace, Mercy, favour. So then, yield all this:
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as in that Text, 1 John 1.9. where NONLATINALPHABET are joyned together, if we confesse our sinnes, God is faithfull and Just to forgive us our sinnes:
as in that Text, 1 John 1.9. where Are joined together, if we confess our Sins, God is faithful and Just to forgive us our Sins:
Promittendo se fecit Debitorem, saith Augustine, he hath made himselfe a Debtor to his Church by promise, in which only regard it is, that we may exigere Dominum, as he speakes, urge and presse the Lord upon his word,
Promittendo se fecit Debitorem, Says Augustine, he hath made himself a Debtor to his Church by promise, in which only regard it is, that we may exigere Dominum, as he speaks, urge and press the Lord upon his word,
so we reade the Church under affliction did, Jer. 14.21. Remember, breake not thy Covenant with us; compare herewith, Neh. 1.8. Deut. 9.5. Others more directly give us this answer;
so we read the Church under affliction did, Jer. 14.21. remember, break not thy Covenant with us; compare herewith, Neh 1.8. Deuteronomy 9.5. Others more directly give us this answer;
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Aeternall life, is in respect of us, NONLATINALPHABET, a mere Gratuity, or free gift; But in respect of the personall merit of Christ, its a reward of Justice;
Eternal life, is in respect of us,, a mere Gratuity, or free gift; But in respect of the personal merit of christ, its a reward of justice;
And from this title of the Lord, his being a righteous Judge, all his faithfull Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidelity,
And from this title of the Lord, his being a righteous Judge, all his faithful Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidis,
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sith the Lords owne word, aequity and faithfulnesse is ingaged for it; Surely he is faithful who hath promised, Heb. 10.23. nor can he faile or deny himfelse, 2 Tim. 2.13.
sith the lords own word, Equity and faithfulness is engaged for it; Surely he is faithful who hath promised, Hebrew 10.23. nor can he fail or deny himfelse, 2 Tim. 2.13.
Yea, he himself is our shield and our exceeding great reward; Gen. 15.1. and indeed, in enjoying God, we enjoy all happinesse, and soule-satisfying Contentation;
Yea, he himself is our shield and our exceeding great reward; Gen. 15.1. and indeed, in enjoying God, we enjoy all happiness, and Soul-satisfying Contentation;
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wherefore its not impertinently observed by the Hebrews, that in the Essentiall Name of God NONLATINALPHABET all the Letters are Litera quiescentes, Letters of Rest, to denote, that without God there can be no solid joy,
Wherefore its not impertinently observed by the Hebrews, that in the Essential Name of God all the Letters Are Letter quiescentes, Letters of Rest, to denote, that without God there can be no solid joy,
which made that man, so much after Gods owne heart! as in a flame of fervent zeale) experimentally to put the question, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee.
which made that man, so much After God's own heart! as in a flame of fervent zeal) experimentally to put the question, Psalm 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee.
The next particular that fals under my consideration is the time of donation, when this Reward is to be actually conferred, expressed to be [ in That Day, and at the Lords appearing. ]
The next particular that falls under my consideration is the time of donation, when this Reward is to be actually conferred, expressed to be [ in That Day, and At the lords appearing. ]
These latter times, into which the ends of the world are fallen, abounding (as men in old age) with variety of phancies, have given us occasion to enquire, what Day of the Lords appearance it is, which is here meant? whether it be the great.
These latter times, into which the ends of the world Are fallen, abounding (as men in old age) with variety of fancies, have given us occasion to inquire, what Day of the lords appearance it is, which is Here meant? whither it be the great.
than their judgements solid, whose apprehensions have led them to conjecture, if not to believe an appearance of the Lord Christ personally, in a way of raigne and triumph, to be manifested upon earth, a thousand yeares before the last day of the Generall Judgement:
than their Judgments solid, whose apprehensions have led them to conjecture, if not to believe an appearance of the Lord christ personally, in a Way of Reign and triumph, to be manifested upon earth, a thousand Years before the last day of the General Judgement:
and conceit so high as from Cerinthus, a blasphemous Heretick, even in the dayes of the Apostles themselves, who daringly avouching the Lord Christ to be no more than a meer man,
and conceit so high as from Cerinthus, a blasphemous Heretic, even in the days of the Apostles themselves, who daringly avouching the Lord christ to be no more than a mere man,
and borne after the common way of humane generation (which gave occasion to S. John, that soaring Eagle, to write that his so sublime Gospel, wherein, in the very entrance of it (He proves his Divine Nature) He gave out, that after the resurrection, there should be in the great City Jerusalem, an outward way of pomp,
and born After the Common Way of humane generation (which gave occasion to S. John, that soaring Eagl, to write that his so sublime Gospel, wherein, in the very Entrance of it (He Proves his Divine Nature) He gave out, that After the resurrection, there should be in the great city Jerusalem, an outward Way of pomp,
which opinion He was thought to have sucked from the Breasts of the Jewish Synagogue, that people mistaking the nature and quality of Christs Kingdome, thinking it to be after an externall glory,
which opinion He was Thought to have sucked from the Breasts of the Jewish Synagogue, that people mistaking the nature and quality of Christ Kingdom, thinking it to be After an external glory,
But this Blasphemer being exploded, and cryed down by all the Primitively-Orthodox Fathers, and Christians, as the Historyes of those Times informe us.
But this Blasphemer being exploded, and cried down by all the Primitively-Orthodox Father's, and Christians, as the Histories of those Times inform us.
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The next, who most clearely speak of it, or was, indeed, supposed the first who more directly vented the opinion, was one Papias Bishop of Hieropolis, as Eusebius acquaints us, a man of a weak and slender judgement, who if not utterly neglecting,
The next, who most clearly speak of it, or was, indeed, supposed the First who more directly vented the opinion, was one Papias Bishop of Hierapolis, as Eusebius acquaints us, a man of a weak and slender judgement, who if not utterly neglecting,
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as may be seen, or collected of Justin Martyr, and in the end of Trajans time Apollinarius, Tertullian (too much misled by Montane and Lactantius ) who were in part spiced with this Millenarisme;
as may be seen, or collected of Justin Martyr, and in the end of Trajans time Apollinarius, Tertullian (too much misled by Montane and Lactantius) who were in part spiced with this Millenarianism;
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But whatsoever is alledged out of the prophetick Scriptures for the stablishing of that opinion, is to be understood, either of the first coming of Christ in the flesh,
But whatsoever is alleged out of the prophetic Scriptures for the establishing of that opinion, is to be understood, either of the First coming of christ in the Flesh,
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let it suffice, at the present, to take notice, from our Saviours own lips, that his Kingdome is not of this world, John 18.36. but within us, Luke 17.21.
let it suffice, At the present, to take notice, from our Saviors own lips, that his Kingdom is not of this world, John 18.36. but within us, Lycia 17.21.
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and may in every article thereof be proved by them) we finde, I say, in our Creed, mention made but of two visible comings of Christ, the first in Humility to suffer, and to be judged;
and may in every article thereof be proved by them) we find, I say, in our Creed, mention made but of two visible comings of christ, the First in Humility to suffer, and to be judged;
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and unto them that look for him, saith the great Apostle, shall he appear, the [ second ] time, without sinne, that is, without suffering any more as a sacrifice for sin unto salvation, Heb 8.28. Leaving then those Millenarian conjectures to such as abound with leisure;
and unto them that look for him, Says the great Apostle, shall he appear, the [ second ] time, without sin, that is, without suffering any more as a sacrifice for since unto salvation, Hebrew 8.28. Leaving then those Millenarian Conjectures to such as abound with leisure;
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and by the appearing here mentioned in this text, to be meant the last great day of the generall Judgment, according to that Scripture Acts 17.31. and the Lord Christ his second coming upon that day, in glorious Majesty, unto the judgement of all the wolrd:
and by the appearing Here mentioned in this text, to be meant the last great day of the general Judgement, according to that Scripture Acts 17.31. and the Lord christ his second coming upon that day, in glorious Majesty, unto the judgement of all the wolrd:
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so that however, those who labour in the Word and Doctrine, meet often with so great discouragements, that they seem to labour all in vaine, and spend their strength for nought, as the Prophet speaks Isa. 49.4. yet surely their Judgement is with the Lord, and their worke, that is, the reward of their work is with the Lord; his goodnesse is laid up for them; O how great! Psal. 31.19.
so that however, those who labour in the Word and Doctrine, meet often with so great discouragements, that they seem to labour all in vain, and spend their strength for nought, as the Prophet speaks Isaiah 49.4. yet surely their Judgement is with the Lord, and their work, that is, the reward of their work is with the Lord; his Goodness is laid up for them; Oh how great! Psalm 31.19.
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In the mean time, let it be our delight and contentment that we doe our Masters work, not as by constraint, but willingly; sith indeed such a vertuous service ever carryeth its owne reward with it,
In the mean time, let it be our delight and contentment that we doe our Masters work, not as by constraint, but willingly; sith indeed such a virtuous service ever Carrieth its own reward with it,
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and certainly that sweet comfort, and complacency that a righteous soule findeth in the sincere discharge of his duty (within its proper station) in conscience of God, is infinitely more valuable than all the treasures the earth can afford without it;
and Certainly that sweet Comfort, and complacency that a righteous soul finds in the sincere discharge of his duty (within its proper station) in conscience of God, is infinitely more valuable than all the treasures the earth can afford without it;
sith the manner of it will be the more manifest, and conspicuous before all in that great day, when all, of all sorts, both great and small, shall, upon the generall summons, stand before the last Tribunall,
sith the manner of it will be the more manifest, and conspicuous before all in that great day, when all, of all sorts, both great and small, shall, upon the general summons, stand before the last Tribunal,
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and then upon the appearance of the Chiefe Shepheard, we shall receive a Crown of Glory that fadeth not away, 1 Pet. 5.4. Hereof S. Paul had a particular assurance in his owne person, when he saith, Henceforth is laid up for [ me ] a Crowne of Righteousnesse;
and then upon the appearance of the Chief Shepherd, we shall receive a Crown of Glory that fades not away, 1 Pet. 5.4. Hereof S. Paul had a particular assurance in his own person, when he Says, Henceforth is laid up for [ me ] a Crown of Righteousness;
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and if for him, why may it not be also possible for others to be in like manner assured of the same, especially provided, that we are such as do love his appearing?
and if for him, why may it not be also possible for Others to be in like manner assured of the same, especially provided, that we Are such as do love his appearing?
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as S. Paul was, this assurance might be possible, yea, was attained to by Revelation extraordinary, by meanes of his fides privilegiata, his special and priviledged faith, which as an Apostle,
as S. Paul was, this assurance might be possible, yea, was attained to by Revelation extraordinary, by means of his fides privilegiata, his special and privileged faith, which as an Apostle,
for that God had a great service for him to do, who was selected, as it were, to take up the Gauntlet in the quarrel of the Gospel, against the manifold, fierce,
for that God had a great service for him to do, who was selected, as it were, to take up the Gauntlet in the quarrel of the Gospel, against the manifold, fierce,
and potent Adversaries of the same, so that (as I said in the beginning) to steele his resolution with the greater courage, he was fortifyed before-hand,
and potent Adversaries of the same, so that (as I said in the beginning) to steel his resolution with the greater courage, he was fortified beforehand,
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But now, whether this assurance be possible for an ordinary Christian, by the use of ordinary lawfull means to attaine, is the next disquisition? To which the resolution is affirmative, the thing is possible, though confessedly very difficult:
But now, whither this assurance be possible for an ordinary Christian, by the use of ordinary lawful means to attain, is the next disquisition? To which the resolution is affirmative, the thing is possible, though confessedly very difficult:
Now, the nature of Evangelicall precepts, and exhortations, in a contradistinction to those of the Law, is, that they carry a spirit, a secret energy, vertue,
Now, the nature of Evangelical Precepts, and exhortations, in a contradistinction to those of the Law, is, that they carry a Spirit, a secret energy, virtue,
and power with them, inabling, through grace, unto observation, therefore the Gospel is called life and spirit, 2 Cor. 3.6. and I can do all things through Christ that strengthens me, Phil. 4.13.
and power with them, enabling, through grace, unto observation, Therefore the Gospel is called life and Spirit, 2 Cor. 3.6. and I can do all things through christ that strengthens me, Philip 4.13.
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as of a cloud without water: so likewise of Love, we love God, because he first loved us, 1 John 4.19. in so freely giving his Son to us. John 3.16. and together with him all things that do accompany salvation, Rom. 8.32. even to be the Author of life and salvation unto all that obey him, Heb. 5.9.
as of a cloud without water: so likewise of Love, we love God, Because he First loved us, 1 John 4.19. in so freely giving his Son to us. John 3.16. and together with him all things that do accompany salvation, Rom. 8.32. even to be the Author of life and salvation unto all that obey him, Hebrew 5.9.
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And how come we to know of all this love, but by that experimentall proofe thereof, that is shed abroad in our hearts by the Holy Ghost, which is given unto us? Rom. 5.5.
And how come we to know of all this love, but by that experimental proof thereof, that is shed abroad in our hearts by the Holy Ghost, which is given unto us? Rom. 5.5.
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as by the ordinary meanes, he concluded (therein likewise shewing us an example) that from henceforth there was a Crowne of Righteousnesse laid up in Heaven for him, yea,
as by the ordinary means, he concluded (therein likewise showing us an Exampl) that from henceforth there was a Crown of Righteousness laid up in Heaven for him, yea,
thus Flattery sometimes carryes the style of affability; Covetousnesse of Frugality; Rashnesse of Fortitude; a Divellish Matchiavelisme, of a lawfull policy;
thus Flattery sometime carries the style of affability; Covetousness of Frugality; Rashness of Fortitude; a Devilish Machiavellianism, of a lawful policy;
and Satan complying with it, (who can transforme himselfe into an Angell of Light) and set a faire glosse upon naughty wares, making the tinsell of Hypocrisie to passe for the Silver of sincerity ▪ we must not too much relye upon our owne Judgements in this matter,
and Satan complying with it, (who can transform himself into an Angel of Light) and Set a fair gloss upon naughty wares, making the tinsel of Hypocrisy to pass for the Silver of sincerity ▪ we must not too much rely upon our own Judgments in this matter,
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but bring things to the beame of the Sanctuary, and there prove and weigh them; the Word of God ever giveth right Judgement, and the searching hereinto, John 5.39.
but bring things to the beam of the Sanctuary, and there prove and weigh them; the Word of God ever gives right Judgement, and the searching hereinto, John 5.39.
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and examining of these matters, hereby requiring great deliberation, this makes the assurance difficult, when the Evidence is perplexed, and not presently cleared.
and examining of these matters, hereby requiring great deliberation, this makes the assurance difficult, when the Evidence is perplexed, and not presently cleared.
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•nw S. Peter, who exhorts to give diligence to make Election sure, exhorts also, 2 Pet. 1.5, 6. to adde to Faith, Vertue, to Vertue, Knowledge, &c. a large enumeration,
•nw S. Peter, who exhorts to give diligence to make Election sure, exhorts also, 2 Pet. 1.5, 6. to add to Faith, Virtue, to Virtue, Knowledge, etc. a large enumeration,
He may have good wishes as Balaam, Numbers 23.10. A sight of sinne as Cain had, Gen. 4.13. Confesse sinne as Judas did, Matthew 27.4. have zeale as Jehu had, 2 Kings 10.16. in these, and in like other gifts may a very Cast-away make a great progresse;
He may have good wishes as balaam, Numbers 23.10. A sighed of sin as Cain had, Gen. 4.13. Confess sin as Judas did, Matthew 27.4. have zeal as Jehu had, 2 Kings 10.16. in these, and in like other Gifts may a very Castaway make a great progress;
as S. Paul doth here, in a particular application unto his soule, Christ loved [ me ] and gave himselfe for [ me, ] and henceforth is laid up for [ me ] a Crown of Righteousnesse.
as S. Paul does Here, in a particular application unto his soul, christ loved [ me ] and gave himself for [ me, ] and henceforth is laid up for [ me ] a Crown of Righteousness.
and so conclude, it is that due qualification which renders other Christians, as well as it did S. Paul, capable of the Crown of Righteousnesse; they must be such,
and so conclude, it is that due qualification which renders other Christians, as well as it did S. Paul, capable of the Crown of Righteousness; they must be such,
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Some cautions, notwithstanding, must be here remembred, sith it's possible that times may fall out, when we tremble at the thought, or mention of it;
some cautions, notwithstanding, must be Here remembered, sith it's possible that times may fallen out, when we tremble At the Thought, or mention of it;
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for which, perhaps, men have not, as became them, been sufficiently humbled; thus, dealt he even with his servant Job, writing bitter things against him, Job 13.26. see also Job 1.6.4.
for which, perhaps, men have not, as became them, been sufficiently humbled; thus, dealt he even with his servant Job, writing bitter things against him, Job 13.26. see also Job 1.6.4.
and no mervaile, sith by this second coming, and appearance of Christ in the day of the last Judgement, they receive very great and inestimable benefits, such as are finall Redemption of the Body from corruption, Rom. 8.23. Freedome from the society of the wicked, which here afflict the godly by their violation of Gods Law and Precepts;
and no marvel, sith by this second coming, and appearance of christ in the day of the last Judgement, they receive very great and inestimable benefits, such as Are final Redemption of the Body from corruption, Rom. 8.23. Freedom from the society of the wicked, which Here afflict the godly by their violation of God's Law and Precepts;
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and lastly, the beatifical vision, and perfect fruition of the ever-blessed, and all-glorious Trinity, in the Heavenly Hierusalem, among the innumerable company of Angels, being admitted to the generall Assembly,
and lastly, the beatifical vision, and perfect fruition of the ever-blessed, and All-glorious Trinity, in the Heavenly Jerusalem, among the innumerable company of Angels, being admitted to the general Assembly,
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Mr. Abraham Wheelock, Batchelar in Divinity, many yeares fellow of Clare Hall in Cambridge; I could seriously have wished that some silver Trampet of that University (to which he was an ornament, within his station) had sounded out his Encomium upon this occasion:
Mr. Abraham Wheelock, Batchelar in Divinity, many Years fellow of Clare Hall in Cambridge; I could seriously have wished that Some silver Trumpet of that university (to which he was an ornament, within his station) had sounded out his Encomium upon this occasion:
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For his Theologicall part, a Divine of Orthodex judgement, of a godly, an exmeplary, and of a winning conversation, abhorring covetousnesse, who did both NONLATINALPHABET,
For his Theological part, a Divine of Orthodex judgement, of a godly, an exmeplary, and of a winning Conversation, abhorring covetousness, who did both,
continuing, without interruption, a constant and peacefull son of the Church of England: herein exercising Himselfe to have alwayes a † Conscience void of offence toward God, and toward men:
Continuing, without interruption, a constant and peaceful son of the Church of England: herein exercising Himself to have always a † Conscience void of offence towards God, and towards men:
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Those NONLATINALPHABET, mentioned by the learned Apostle, diversities, or kinds of Tongues, he was in much variety, from Heaven superlatively endowed with, by the gift of Gods spirit:
Those, mentioned by the learned Apostle, diversities, or Kinds of Tongues, he was in much variety, from Heaven superlatively endowed with, by the gift of God's Spirit:
He being so eminent a Linguist, he might have said (without envy, or disparagement to any be it spoken) I thank my God I speak with Tongues more than most of them all;
He being so eminent a Linguist, he might have said (without envy, or disparagement to any be it spoken) I thank my God I speak with Tongues more than most of them all;
and to make pervious, elucidating what was obscure, enucleating what hard, that as the Jewish Rabbins, so oft as they met with Texts, which were as S. Peter saith, of some things in S. Paul's Epistles, NONLATINALPHABET, hard to be understood, out of which they could not extricate themselves, were went to shut up all their discourse with this, Elias cum venerit, solver dubia, Elias shall anser this doubt, when he comes;
and to make pervious, elucidating what was Obscure, enucleating what hard, that as the Jewish Rabbis, so oft as they met with Texts, which were as S. Peter Says, of Some things in S. Paul's Epistles,, hard to be understood, out of which they could not extricate themselves, were went to shut up all their discourse with this, Elias cum venerit, solver Dubia, Elias shall anser this doubt, when he comes;
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in like sort was he as another Elias to the doubts and difficulties of many, who (being accurate in the Rabbinicall Learning were very well able to judge:
in like sort was he as Another Elias to the doubts and difficulties of many, who (being accurate in the Rabbinical Learning were very well able to judge:
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and so long knew) and it is this, That whereas his experience found that sentence of Thucydides a most authentick verity, NONLATINALPHABET the lesse the Art, usually the more the vaunting,
and so long knew) and it is this, That whereas his experience found that sentence of Thucydides a most authentic verity, the less the Art, usually the more the vaunting,
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suitably to that of the great Dactor of the Gentiles, NONLATINALPHABET, unball anced know ledge, like a bladder blowne up with wind, puffeth and swelleth with ostentation;
suitably to that of the great Dactor of the Gentiles,, unball anced know ledge, like a bladder blown up with wind, Puffeth and Swells with ostentation;
waking many (out of en overweening upon their superficiall excellencies) as Antipheron Orietes (in Aristotle ) to imagine, that every where they see their own shapes and pictures going before them;
waking many (out of en overweening upon their superficial excellencies) as Antipheron Eastern (in Aristotle) to imagine, that every where they see their own shapes and pictures going before them;
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yet, that I say, which I observed remarkable, and werthy of universall imitation in him, was, under his many and exceeding abilities, his humble and exeeding modestie;
yet, that I say, which I observed remarkable, and werthy of universal imitation in him, was, under his many and exceeding abilities, his humble and exceeding modesty;
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to his custody, and ever sight were committed the rich Treasives of Learning, laid up in the choice Library of the University of Cambridge: And about two and twenty yeares past, beyend his owne expectation,
to his custody, and ever sighed were committed the rich Treasives of Learning, laid up in the choice Library of the university of Cambridge: And about two and twenty Years past, beyend his own expectation,
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as well as his lands) the Common wealth of Literature rests deeply engaged, by name Sir Henry Spelman (of pious memory) who, with great expence of time and treasure, restored many precious monuments of antiquity (very usefull to Gods Church and very tart warnings to pitchy Sacriledge) from dust and obscurity, to beauty and light:
as well as his Lands) the Common wealth of Literature rests deeply engaged, by name Sir Henry Spelman (of pious memory) who, with great expense of time and treasure, restored many precious monuments of antiquity (very useful to God's Church and very tart Warnings to pitchy Sacrilege) from dust and obscurity, to beauty and Light:
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who, at his owne cost, first erected, about ten yeares past, a Saxon Lecture in the same University, establishing it by an Annuall Pension of 20 l. which was seconded by his learned Son;
who, At his own cost, First erected, about ten Years past, a Saxon Lecture in the same university, establishing it by an Annual Pension of 20 l. which was seconded by his learned Son;
and since, continued by his Grandchild (a Gentleman of gallant ingenuity) so that what the Poet said of the golden branch holds true in that Progeny, Uno avulso non deficit alter Aureus, & simili frondescit virga metallo.
and since, continued by his Grandchild (a Gentleman of gallant ingenuity) so that what the Poet said of the golden branch holds true in that Progeny, Uno avulso non deficit alter Aureus, & simili frondescit virga metallo.
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but as S. Ambrose writes of the desire, and vowed resolution of Baptisme in Valentinian, that being disappointed, by providence, of the Act thereof, in respect of the outward signe,
but as S. Ambrose writes of the desire, and vowed resolution of Baptism in Valentinian, that being disappointed, by providence, of the Act thereof, in respect of the outward Signen,
and Dying, by that oracle of all imaginable learning that full magazine of all sanctified Devotion, the glory of the Church of England, the wonder of Christendome,
and Dying, by that oracle of all imaginable learning that full magazine of all sanctified Devotion, the glory of the Church of England, the wonder of Christendom,
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Dr. Usner, the L. Primate of Armagh: as likewise by that famous Antiquary, and living library, Mr. Selden, of whose transcendencies in the Orientall Tongues,
Dr. Usner, the L. Primate of Armagh: as likewise by that famous Antiquary, and living library, Mr. Selden, of whose transcendencies in the Oriental Tongues,
and profundities, besides his Classicall Preheminence in all manner of History, and skill in the Lawes, &c. I might write even a voluminous Encomiastick,
and profundities, beside his Classical Pre-eminence in all manner of History, and skill in the Laws, etc. I might write even a voluminous Encomiastic,
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Certes, its a verity, what from that Patriark of Philosophers (as that incomparable Writer of the Ecclesiasticall policy, Mr. Hoo ker, styles Aristotle ) is received, NONLATINALPHABET honour reflects with beams of brightnesse, and splendor upon the persons honouring is mord conspicuous;
Certes, its a verity, what from that Patriarch of Philosophers (as that incomparable Writer of the Ecclesiastical policy, Mr. Hoo ker, styles Aristotle) is received, honour reflects with beams of brightness, and splendour upon the Persons honouring is Mord conspicuous;
Such was the esteem of our Brother, whom, sith the world was not worthy of him, we finde as another Enoch walking with God, to be translated to his blisse;
Such was the esteem of our Brother, whom, sith the world was not worthy of him, we find as Another Enoch walking with God, to be translated to his bliss;
Misse him did I say? Yea, at this instant season, his losse is most considerable, there being so much need of his shoulder under that Herculean labour,
Miss him did I say? Yea, At this instant season, his loss is most considerable, there being so much need of his shoulder under that Herculean labour,
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and burthen, that now lyeth upon many worthy renowned Doctors, and eximious Divines, of this our Church of England, who are now about ☞ to publish the Holy Bible in a greater variety of Tongues,
and burden, that now lies upon many worthy renowned Doctors, and eximious Divines, of this our Church of England, who Are now about ☞ to publish the Holy bible in a greater variety of Tongues,
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] their Lamps, I trust, shall never want oyl, till that maugre the impostures of undermining Jesuitisme, of phrentick Anabaptisme, or of Atheisticall Barbarisme ) both the Light,
] their Lamps, I trust, shall never want oil, till that maugre the Impostors of undermining Jesuitism, of frantic Anabaptism, or of Atheistical Barbarism) both the Light,
I have onely thus much to adde farther, which also accumulates his commendations, that it may be well said of him, what is recorded of righteous Abel, Being dead, yet speaketh, NONLATINALPHABET or, is yet spoken of Nor can his memory die,
I have only thus much to add farther, which also accumulates his commendations, that it may be well said of him, what is recorded of righteous Abel, Being dead, yet speaks, or, is yet spoken of Nor can his memory die,
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whilst so many hopefull plants of his setting, spring up after him, and daily grow famous in Cambridge: And which I much rejoyce that I have occasion to mention, (my selfe having beene sometimes a Member of that Society) the Palme for skill in the Orientall Languages may well be given to Kings Colledge; unto some present Fellowes whereof (having atteined a large measure of perfection that way) the inspection and correction of the presse, to perfect the printing of the Persian Gospells, was wished,
while so many hopeful plants of his setting, spring up After him, and daily grow famous in Cambridge: And which I much rejoice that I have occasion to mention, (my self having been sometime a Member of that Society) the Palm for skill in the Oriental Languages may well be given to Kings College; unto Some present Fellows whereof (having attained a large measure of perfection that Way) the inspection and correction of the press, to perfect the printing of the Persian Gospels, was wished,
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And what shall I more say? The time would faile me to mention the Catalogue of persons of Note, who as the Philippians did Epaphroditus, honoured him living;
And what shall I more say? The time would fail me to mention the Catalogue of Persons of Note, who as the Philippians did Epaphroditus, honoured him living;
lest their Enthusiasticall irrationalities might be (as Nazianzen gives the reason of that Apostate) pierced thorow by sharp arrows feathered from thence;
lest their Enthusiastical irrationality might be (as Nazianzen gives the reason of that Apostate) pierced thorough by sharp arrows feathered from thence;
We find mention made of the place of the ancient Prophets, and of their Sons, and Children educated (no doubt) [ under ] them, and instructed in their way:
We find mention made of the place of the ancient prophets, and of their Sons, and Children educated (not doubt) [ under ] them, and instructed in their Way:
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and in all the knowledge both of Jewes and Gentiles; and the Historyes of the Church acquaint us of Cyprian, Optatus, Lactantius, S. Chrysost. (a Father mightily taken with Aristophanes and Lucian 's Dialogues) and many others laden out of Egypt with the treasures,
and in all the knowledge both of Jews and Gentiles; and the Histories of the Church acquaint us of Cyprian, Optatus, Lactantius, S. Chrysostom (a Father mightily taken with Aristophanes and Lucian is Dialogues) and many Others laden out of Egypt with the treasures,
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as the Temple it selfe of God was forwarded in the structure and state thereof by the timber of Cedar and Firre that Hiram (though an exotick Sidonian Prince) brought into that very building.
as the Temple it self of God was forwarded in the structure and state thereof by the timber of Cedar and Fir that Hiram (though an exotic Sidonian Prince) brought into that very building.
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and Rabbinicall traditions, out of which (as Tertullian, Arnobius, Lactantius, and others, did in their dealing heretofore with Ethnicks ) till the vanity of their owne grounds be declared,
and Rabbinical traditions, out of which (as Tertullian, Arnobius, Lactantius, and Others, did in their dealing heretofore with Ethnics) till the vanity of their own grounds be declared,
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and it may be by a good providence (even for their seasonable coalition into the same sheepfold, under one and the same Shepheard, Christ Jesus) that their language and antiquityes are now so much studyed in our Universities,
and it may be by a good providence (even for their seasonable coalition into the same sheepfold, under one and the same Shepherd, christ jesus) that their language and antiquities Are now so much studied in our Universities,
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Our heart is as barren of any good, as they report the Isle of Patmos is, where nothing will grow, but on earth that is brought from other places. D. Stoughton.
Our heart is as barren of any good, as they report the Isle of Patmos is, where nothing will grow, but on earth that is brought from other places. D. Stoughton.
S. Aug. de verb. Apost. Serm. 16. Debitor Deus factus est, Non aliquid â nobis accipiendo, sed quod ci placuit promittendo — illo ergò modo possumus exigere Dominum nostrum, ut dicamus, Redde quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes juvisti — Non dicimus Deo, Redde, quia accepisti; sed redde, quid promisisti, Gonr. Dieteric. Dn. 9 post Trin. in Fine.
S. Aug. de verb. Apost. Sermon 16. Debtor Deus factus est, Non Aliquid â nobis accipiendo, sed quod ci Placuit promittendo — illo ergò modo possumus exigere Dominum nostrum, ut Dicamus, Red quod promisisti, quia We have done quod jussisti, & hoc tu fecisti, qui Laborantes juvisti — Non dicimus God, Red, quia accepisti; sed red, quid promisisti, Gonr. Dieteric. Dn 9 post Trin. in Fine.
See Bish. Hall in his Revelations unrevealed, edit. 1650. D. Prid: serm. on 2 Pet. 3.13. & serm. on Joh. 6.14. Per. Dem. of Probl. vid. Dierer. In die fest. Bar. Ap. p. 7 14. &c. vol. 4. Bul. l. 2. c. 11. con•r. Anabapt. & sixt. Senens. l. 6. Annot. 347.
See Bish. Hall in his Revelations unrevealed, edit. 1650. D. Pride: sermon. on 2 Pet. 3.13. & sermon. on John 6.14. Per. Dem. of Problem vid. Dierer. In die fist. Bar. Apostle p. 7 14. etc. vol. 4. Bul. l. 2. c. 11. con•r. Anabaptist. & sixt. Siena. l. 6. Annot 347.
