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The golden sceptre held forth to the humble With the Churches dignityThe golden scepter held forth to the humble VVith the Churches dignitie
The golden sceptre held forth to the humble With the Churches dignity by her marriage. And the Churches duty in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekly fasts, 1625. The two latter in Lincolns Inn. By the late learned and reverend divine, John Preston, Dr. in Divinity, chaplain in ordinary to His Majesty, Mr. of Emanuel College in Cambridge, and sometime preacher at Lincolns Inn.The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne.
London: printed by R. Badger for N. Bourne, 1638
THE GOLDEN SCEPTRE. › Doctrine 4THE GOLDEN SCEPTER. › Doctrine 4
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Again, though that affirmative part mentioned is proper to that humiliation active, the promises of interest in mercy being made to them that humble themselves, and not to all that are humbled: there being many that are much humbled, who yet obtain not mercy; yet I join both together in this first part chiefly; because as they are conjoined in their working, so they must necessarily be in the explication of them; for we cannot come distinctly to know and find out what it is to humble our selves (which is the thing I principally aim at) without knowing what it is to be humbled, the one beginning where the other ends: the one being a preparative to the other. That therefore we may see how far the one and the other goes, and how they are distinguished, we will shut both up in this first doctrine.
Againe, though that affirmative part mentioned is proper to that humiliation active, the promises of interest in mercy being made to them that humble themselves, and not to all that are humbled: there being many that are much humbled, who yet obtaine not mercy; yet I joyne both together in this first part chiefly; because as they are conjoyned in their working, so they must necessarily bee in the explication of them; for we cannot come distinctly to know and finde out what it is to humble our selves (which is the thing I principally ayme at) without knowing what it is to be humbled, the one beginning where the other ends: the one being a preparative to the other. That therefore wee may see how farre the one and the other goes, and how they are distinguished, we will shut both up in this first doctrine.
Now in handling this Doctrine we will do two things.
First, show that men must be humbled and humble 1themselves, ere they can come to have interest in these promises.